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CIHM/ICMH 

Microfiche 

Series. 


CIHIVI/ICIVIH 
Collection  de 
microfiches. 


Canadian  Institute  for  l^istoricai  Microreproductions  /  Institut  Canadian  de  microreproductions  historiques 


Technical  and  Bibliographic  Notaa/Notas  tachniquas  at  bibliographiquaa 


Tha  Inatituta  haa  attamptad  to  obtain  tha  baat 
original  copy  avallabia  for  filming.  Faaturaa  of  thia 
copy  which  may  ba  bibllographlcally  uniqua, 
which  may  altar  any  of  tha  imagaa  in  tha 
raproduction,  cr  which  may  aignificantly  changa 
tha  uaual  mathod  of  filming,  ara  chackad  balow. 


□    Coloured  covara/ 
Couvartura  da  coulaur 


I      I   Covara  damaged/ 


D 


n 


□ 


□ 


Couvarture  andommagte 


Covera  reatored  and/or  laminated/ 
Couverture  reataurAa  et/ou  pelliculAe 


I — I    Cover  title  miaaing/ 


D 


La  titra  da  couvarture  manque 


I      I    Coloured  mapa/ 


Cartea  giographiquea  en  couleur 


Coloured  ink  (i-a.  other  than  blue  or  black!/ 
Encre  de  couleur  (i.e.  autre  que  bleue  ou  noire) 


I — I   Coloured  plataa  and/or  llluatrationa/ 


Planchea  et/ou  illuatrationa  en  couleur 

Bound  with  other  material/ 
ReliA  avec  d'autrea  documanta 

Tight  binding  may  cause  shadow*  or  diatortion 
along  interior  margin/ 

La  re  liure  serrie  peut  causer  de  I'ombre  ou  de  la 
diatortion  la  long  de  la  marge  intirieure 

Blank  leaves  added  during  reatoration  may 
appear  within  tha  text.  Whenever  poaaible,  these 
have  been  omitted  from  filming/ 
II  se  peut  que  certaines  pagea  blanchea  ajoutiaa 
lors  d'une  restauration  apparaissant  dans  la  texte. 
maia.  loraqua  cela  Atait  possible,  ces  pages  n'ont 
pas  «t«  filmAes. 

Additional  commanta:/ 
Commantaires  supplAmantairas; 


L'Institut  a  microfilm^  la  meilleur  exemplaire 
qu'il  lui  a  iti  possible  de  se  procurer.  Les  details 
de  cet  exemplaire  qui  sont  peut-Atre  uniques  du 
point  de  vue  bibliographique,  qui  peuvent  modifier 
une  image  reproduite,  ou  qui  peuvent  exiger  une 
modification  dana  la  mithode  normale  de  filmage 
aont  indiqute  ci-dassous. 


I     I   Coloured  pages/ 


Pagea  de  couleur 

Pages  damaged/ 
Pages  endommagies 


□    Pages  restored  and/or  laminated/ 
Pages  restaurias  et/ou  pelliculAes 

I    ~|/ Pages  discoloured,  stained  or  foxed/ 
L^    Pages  dAcolortes.  tachetAes  ou  piquAas 

□   Pages  detached/ 
Pages  dAtach^as 

f^V  Showthrough/ 
L^   Transparence 

□   Quality  of  print  varies/ 
Quality  inAgale  de  I'impression 

□   Includes  supplementary  material/ 
Comprend  du  material  supplAmentaire 

□   Only  edition  available/ 
Seule  Mition  disponible 


D 


Pages  wholly  or  partially  obscured  by  errata 
slips,  tissues,  etc.,  have  been  refilmed  to 
ensure  the  best  possible  image/ 
Les  pages  totalement  ou  partiellement 
obscurcies  par  un  feuillet  d'srrata,  une  oelure, 
etc.,  ont  ix6  fiimies  A  nouveau  de  fa^on  h 
obtanir  la  meilleure  image  possible. 


This  item  is  filmed  at  the  reduction  ratio  checked  below/ 

Ce  document  est  filmi  au  taux  de  reduction  indiqu*  ci-dessous. 


10X 

ux 

18X 

22X 

26X 

aox 

J 

12X 


16X 


aox 


24X 


28X 


32X 


Th«  copy  film«d  h«r«  has  b««n  r«produe«d  thanks 
to  th«  ganarosity  of: 

Morinat  Library 
Univtnity  of  Ottawa 


L'axamplaira  filmA  fut  raproduit  grica  A  la 
ginAroaiti  da: 

BiUiothkiua  Morinat 
UnivanitA  d'Ottawr 


Tha  imagaa  appaaring  hara  ara  tha  bast  quality 
poaalbia  eonaidaring  tha  condition  and  laiiibiiity 
of  tha  original  copy  and  in  Icaaping  with  tha 
filming  contract  spaeificatlona. 


Original  copiaa  in  printad  papar  covars  ara  filmad 
baginning  with  tha  front  covar  and  anding  on 
tha  laat  paga  with  a  printad  or  illuatratad  impraa- 
sion,  or  tha  bacic  covar  whan  appropriata.  All 
othar  original  copiaa  ara  filmad  baginning  on  tha 
firat  paga  with  a  printad  or  illuatratad  impraa- 
slon.  and  anding  on  tha  laat  paga  with  a  printad 
or  illuatratad  imprassion. 


Laa  imagaa  suh/antaa  ont  it*  raproduitas  avac  la 
plua  grand  soin.  compta  tanu  da  la  condition  at 
da  la  nattati  da  l'axamplaira  fiimi,  at  an 
conformM  avac  las  conditions  du  contrat  da 
fllmaga. 

Las  axamplairaa  originaux  dont  la  couvartura  wx 
papiar  aat  imprimia  sont  filmis  an  commandant 
par  la  pramiar  plat  at  an  tarminant  soit  par  la 
darnlAra  paga  qui  comporta  una  amprainta 
d'impraaaion  ou  d'illuatration,  soit  par  la  sacond 
plat,  salon  la  caa.  Toua  laa  autraa  axamplairaa 
originaux  sont  filmis  an  commandant  par  la 
pramiAra  paga  qui  comporta  una  amprainta 
d'impraaaion  ou  d'illuatration  at  an  tarminant  par 
la  darnlAra  paga  qui  comporta  una  talla 
amprainta. 


Tha  last  racordad  frama  on  aach  microficha 
shall  contain  tha  symbol  ^••^'  (moaning  "CON- 
TINUED"), or  tha  symbol  ▼  (moaning  "END"), 
whichavar  applias. 


Un  daa  aymbolaa  suivants  apparaftra  sur  la 
darnlAra  imaga  da  chaqua  microficha,  salon  la 
cas:  la  symbda  -^  signif la  "A  SUIVRE",  la 
aymbola  ▼  signifia  "FIN". 


Mapa,  plataa,  charta,  ate,  may  ba  filmad  at 
diffarant  raduction  ratios.  Thoaa  too  larga  to  ba 
antiraly  includad  in  ona  axposura  ara  filmad 
baginning  in  tha  uppar  laft  hand  comar,  laft  to 
right  and  top  to  bottom,  aa  many  framas  aa 
raquirad.  Tha  following  diagrama  illuatrata  tha 
mathod: 


Las  cartaa,  planchas,  tabiaaux,  ate,  pauvant  Atra 
filmAa  A  daa  taux  da  rAduction  diff  Arants. 
Lorsqua  la  document  aat  trop  grand  pour  Atra 
raproduit  an  un  aaul  clichA,  il  aat  filmA  A  partir 
da  I'angla  supAriaur  gaucha,  da  gaucha  A  droita, 
at  da  haut  an  baa,  an  pranant  la  nombra 
d'imagaa  nAcaaaaira.  Laa  diagrammaa  suivants 
illustrant  la  mAthoda. 


1 

2 

3 

1 

2 

3 

4 

6 

6 

THE 


M'^'^fl.  \9i.'  lb 


O 


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? 


BOOK  OF  RELIGIONS ; 


COMPRISING   THK 


VIEWS,  CREEDS,  SENTIMENTS,  OR  OPINIONS, 


OF   ALL   THX 


PRINCIPAL  RELIGIOUS  SECTS  IN  THE  WORLD, 


PARTICULARLY   OF 


ALL  CHRISTIAN  DENOMINATIONS 


1*1 


EUROPE   AND   AMERICA; 


TO   WHICH    ARK  ADDSD 


•  /^ 


'    CHURCH   AND  MISSIONARY   STATISTICS, 


TOGETHER   WITH 


BIOGKAPHICAL    SKETCHES. 


BY   JOHN   HAYWARD, 

AUTHOR  OF  THE  "NKW  ENGLAND  GAZETTtXa," 

Ac.  ke. 


BOSTON: 
SANBORN,  CARTER,  BAZIN  AND  COMPANY. 

1857. 


» 


Ln've;s„a 


i  CIDLIOTCECA 


Si^.  '.JV  nn-''h 


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BHTKRED  ACCORDINO  TO  ACT  OF  CONGRESS,  IN  THE  TCJiR  I8'\'!i^ 
HV  JOHN  HAYWARl),  IN  THK  CI.KRK  S  OFFICE  OF  TUK  UISTHICT 
COl'RT   UF   THE   DISTRICT    OF   MA8SACHVSBTM 


\V 


r      ,    .  -j.^,,  ^   , 


•  •^^•'■''''^,;^:,-;:•■^■ 


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r:ffc?#fl;- 


PREFACE. 


-V.  >.;,;. 


'*-•'    v  ^^t; 


A  FEW  yean  since,  the  Editor  of  the  following  pages  publisheo 
a  volume  of  '^ Religious  Creeds  and  Statistics;**  and,  as  the  work, 
although  quite  limited,  met  with  general  approbation,Jie  has  been 
induced  to  publish  another  of  the  same  nature,  but  on  a  much  larger 
plan,  trusting  that  it  will  prove  more  useful,  and  more  worthy  of 
public  favor. 

His  design  has  been,  to  exhibit  to  his  readers,  with  the  utmost 
impartiality  and  perspicuity,  and  as  briefly  as  their  nature  will 
permit,  the  views,  creeds,  sentiments,  or  opinions,  of  all  the 
religious  sects  or  denominations  in  the  world,  so  far  as  utility 
seemed  to  require  such  an  exhibition ;  but  more  especially  to  give 
the  rise,  progress,  and  peculiarities,  of  all  the  principal  schemes 
or  systems  of  religion  which  exist  in  the  United  States  at  the 
present  day. 

The  work  is  intended  to  serve  as  a  manual  for  those  who  are 
desirous  of  acquiring,  with  as  little  trouble  as  possible,  a  correct 
knowledge  of  the  tenets  or  systems  of  religious  faith,  presented 
for  the  consideration  of  mankind; — to  enable  them,  almost  at  a 
glance,  to  compare  one  creed  or  system  with  another,  and  each 
with  the  holy  Scriptures;  —  to  settle  the  minds  of  those  who  have 
formed  no  definite  opinions  on  religious  subjects;- -and  to  lead 
us  all,  by  contrasting  the  sacred  truths  and  sublime  beauties  of 
Christianity  with  the  absurd  notions  of  pagan  idolaters,  of  skeptics, 
and  of  infidels,  to  set  a  just  value  on  tiie  doctrines  of  HIM  who 

SFAKE   AS    NEVER   MAN    SPAKE. 

To  accomplish  this  design,  the  Editor  has  obtained,  from  the  most 
intelligent  and  candid  among  the  living  defenders  of  each  denom- 
ination, full  and  explicit  statements  of  their  religious  sentiments— 
such  as  they  believe  and  teach.  He  is  indebted  to  the  friends  of 
some  new  sects  or  parties  in  philosophy  and  religion,  for  an  ac- 
count of  their  respective  views  and  opinions.    With  regard  to 


J* 


PREFACE. 


v> 


anterior  sects,  he  has  noticed,  from  the  best  authorities,  os  large  a 
number  as  is  thought  necessary  for  the  comparison  of  ancient  with 
modem  creeds. 

The  Church  and  Missionary  Statistics  are  believed  to  be  as 
accurate  as  can  be  constructed  from  materials  which  annually  un- 
dergo greater  or  less  changes. 

The  Biographical  Sketches  are  derived  from  the  most  authentic 
sources.  While  they  convey  useful  knowledge  in  regard  to 
the  fathers  and  defenders  of  the  various  systems  of  religious 
faith,  they  may  also  stimulate  our  readers  to  the  practice  of 
those  Christian  virtues  and  graces  which  adorned  the  lives  of 
many  of  them,  and  render  their  names  immortaL 

A  few  only  of  the  works  from  which  valuable  aid  has  been 
received,  can  be  mentioned : — Mosheinf  and  McLaine's  Eccle« 
eiastical  History ;  Gregory  and  Enter's  Church  History ;  Encyclo- 
pedia Americana ;  Brown's  Encyclopedia  of  Religious  Knowledge ; 
Adams's  View  of  Religions,  and  History  of  the  Jews ;  Benedict's 
History  of  all  Religions;  Evans's  Sketches;  Buck's  and  Hen- 
derson's Theological  Dictionaries;  Eliot's,  Allen's,  and  Blake's 
Biographical  Dictionaries;  Davenport ;  Watson ;  Grant's  Nestorians , 
Coleman's  Christian  Antiquities ;  Ratio  Discipline ;  Haydn's  Dic- 
tionary of  Dates,  &c 

To  clergymen  and  laymen  of  all  denominations,  who  have  assist* 
ed  the  Editor  in  presenting  their  various  views  with  clearness  and 
fairness ;  to  the  secretaries  of  the  several  missionary  boards ;  to 
editors  of  religious  journals,  and  to  other  persons  who  have  kindly 
furnished  documents  for  the  Statistics  and  Biographical  Sketches, 
he  tenders  acknowledgments  of  unfeigned  gratitude. 

While  the  Editor  assures  the  public  that  the  whole  has  been 
prepared  witii  much  diligence  and  care,  and  with  an  entire  freedom 
from  sectarian  zeal  or  party  bias,  he  cannot  but  indulge  the  hope 
that  his  <'Book  of  Religions"  will  prove  acceptable  and  beneficial 
to  the  community,  as  imbodying  a  great  variety  of  facts  on  a  sub- 
ject of  deep  concern,  worthy  of  the  exercise  of  our  highest  facultieSi 
and  requiring  our  most  charitable  conclusions. 


INDEX 


A.  Page. 

Abeliani,  or  Abelonians, 243 

Addison,  Joseph, 417 

Agricola,  John, 370 

Allenites, 2tHi 

American  IVKssions, 336 

Anabaptists, 190 

Ancient  American  Covenant,. 308 
Andover  Orthodox  Creed, ....  138 

Antinomians, 128 

Anti-Pedobaptists, 196 

Apostles'  Creed, 102 

Aquarians, 168 

Arians, 18 

Arius, 368 

Armenians, 303 

Arminians, 115 

Arminius,  James, 373 

Assembly's  Catechism, 141 

Athanasian  Creed, 102 

Athanasius, 368 

Atheists, 217 

Augsburg  Confession, 302 

B. 

Bacon,  Francis, 407 

Baptists 182,  311,  340 

Quaker, 193 

baptist  Missions,  English,. . .  .339 

Baxter,  Richard, 376 

Baxterians, 169 

Bereans, 109 

Beza,  Theodore, 366 

Bible  Chronology, 175 

Biographical  Sketches, 350 

Bishops,  Episcopal, 314 

Bourignonists, 201 


Boyle,  Robert, ....412 

Brown,  Robert, 373 

Brownists, 200 

Bucer,  Martin, 360 

Bullinger,  Henry, 363 

Burnet,  Gilbert, 429 

C. 

Calvin,  John, 365 

Calvinista, 11, 813 

Cambridge  Platform, 48 

Campbellites, 58 

Charles  v., 405 

Chauncey ,  Charles, 385 

Christian  Connection, . .  .295,  313 
Christianity,  Progress  of, ... .  .*432 

Chronology,  Bible,  ° 175 

Church  Government, 20 

Church  Statistics, 311 

Clarke,  John 387 

Clarke,  Richard, 399 

Come-Outers, 177 

Congregationalists, 20,  313 

Courtney,  William, 384 

Creed,  Andover, 138 

Apostles', 102 

Athanasian, 102 

Augsburg, 302 

New  Haven, 142 

■  Nicene, 105 

Orthodox, 132 

Cumberland  Presbyterians, ...  .25 

D. 

Daleites, 273 

Dancers, 244 

DeisU, 81S 


6 


INDEX. 


Digjrers, 246 

Disciples  of  Christ, 58,  314 

Disciples  of  St.  John, 264 

Dissenters.     See  Puritans. 

Doddridge,  Philip, 420 

Donatists, 281 

Dorrelites, 164 

Dutch  Reformed  Church, 88 

E. 

Elizabeth,  Princess, 411 

Emancipators, 272 

English  Baptist  Missions, 339 

Methodist  Missions, .  .343 

Epicureans, 244 

Episcopalians, 26,  314,  341 

Essenes, 202 

F. 

Family  of  Love 259 

Fighting  Quakers, 162 

Fox,  George, 377 

Free  Communion  Baptists,  ...300 
Free-Will  Baptists,..  190,  312,  341 

French  Missions, 346 

Friends,  or  Quakers, 64,  319 

G. 

Genevieve, 162,  428 

German  Missions, 346 

German  Reformed  Church,. . .  .90 

Glass,  John, 383 

Glassites, 126 

Government,  Church, 20 

Greek  Church, 288 

H. 

Hale,  Matthew, 408 

Harmless  Christians, 57 

Harmonists 163 

Hicksites, 74,  31 9 

High  Churchmen, 308 

Higginson,  Francis, 310,  374 

Hooker,  Richard, 385 

Hopkins,  Samuel, 397 

Hopkinsians, 13 

Humaaitarians, 19  | 


Huntingdon,  Lady  SeIina,....3nS 

Hubs,  John, 354 

Hutchinson,  Ann, 389 

Hutchinsouians, 259 

I. 

Independents, 20 

Indian  Missions, 342 

Religions, 210 

Statistics, 347 

J. 

Jebb,  John, 401 

Jerome  of  Prague, 352 

Jews, 202,  319,  347 

Johnsonians, 280 

Jumpers, 181 

Justin  Martyr, 368 

K.    \\ 

Keith,  George, 383 

Keithians, 193 

Knipperdolings, 283 

Knox,  John, 363 

L. 

Latter- Day  Saints, 260 

Lavater,  John  G.  C, 402 

Lee,  Ann, 381 

LeoX., 367 

Locke,  John, 415 

London  Missionary  Society,  ..335 

Luther,  Martin, 355 

Lutherans, 9, 320 

M. 

Mahometans, 220 

Maimonides,  Moses, 203,  370 

Martyr,  Peter 362 

Materialists, 112 

Mayhew,  Jonathan, 308 

Mendnans, .284 

Melancthon,  Philip, 361 

Mennonitps, 57 

Menno,  Simonis, ^72 

Metliodists,  Epipcopal,. ..  117,  321 
Protestant,  ..123,321 


INDfiX. 


m 


Mrthodists,  Primitive, 305 

Methodists'  Missions, 344 

Views   of  Perfec- 
tion,   274 

Miller's  Views  en  the  Second 
Coming  of  Christ......  ....170 

Millenarians, 292 

Missionary  Statistics, 333 

Missions,  American  Foreign,.  .336 

Missions,  Indian, 342 

Molinos,  Michael, 389 

Moravians, 49,  333 

Mormonites, 260 

Muggletonians, 284 

Murray,  John, 423 

N. 
Necessarians.    See  Materialists. 

Nestorians, 306 

Netherland  Missions, 346 

New  Haven  Orthodox  Creed,.  142 

New  Jerusalem  Church, 150 

Newton,  Isaac, 403 

Nicene  Creed, 105 

Nonconformists, 294 

Nonjurors, 294 

Non-Resistants, 247 

Novatians, 305 

O. 

Oberlin  Views  of  Sanctifica- 

tion, 278 

CEcolampadius,  John, 355 

Orthodox  Creeds 132 

Osgoodites, 166 

P. 

Pantheists, 219 

Pagans, 234 

Pedobaptists, 193 

Pelagians, 130 

Penn,  William, 378 

Perfectionists, 274 

Pharisees, 202 

Popes  of  Rome, 326 

Pre-Adamites, 131 

Predeatinarians, 132 


Presbyterians, 22,  329 

— ,  Cumberland, . ...  "25 

Presbyterian  Missions, 338 

Priestley,  Joseph, 400 

Primitive  Christians, 290 

Methodists, 305 

Princess  Elizabeth, 411 

Progress  of  Christianity, 432 

Protestants,. 125 

Protestant  Methodists, . .  .123, 321 

Missions, 333 

Puritans, 200 

Purves,  James, 401 

Puseyites, 299 

Q. 

Quakers,  or  Friends, 64 

Quaker  Baptists, 193 

Quietists, 283 

R. 

Ranters.     See  Seekers. 

Re-Anointers, 282 

Reformation, 85 

Reformed  Churches, 88 

Reformed  Dutch  Church,  .88,  324 

German  Church, ....  90 

Rhenish  Missions, 347 

Restorationists, 91 

Rogerenes, 166 

Roman  Catholics,.  ..102,  324,  347 
Russian  Church, 288 

S. 

Sabbatarians, 191 

Sabellians, 125 

Sadducees, 202 

Sanctification,  Views  on, 278 

Sandemanians, 126 

Sandeman,  Robert, 396 

Satanians, 243 

Saybrook  Platform, 48 

Seabury,  Samuel, 33,  398 

Schools,  Theological, 433 

Scottish  Missions, 346,  347 

Se-Baptists, 281 

Sectarians, 20 


$ 


! 


■    l 


■      1 


'  « 


« 


INDEX. 


Seekers, S47 

Servetus,  Michael, ......371 

^bTX^j.] »««.'«.»« 

Shakers, 75 

Simonians, S33 

Six-Piinciple  Baptists, 192 

Skeptics, 245 

Socinius,  Faustus, 372 

Socinians, «..19 

Southcotters, .255 

Spinoza,  Benedict,. 380 

Statistics  of  Churches, 311 

-— ( of  Missions, 333 

Succession  of  Bishops, 315 

Supralapsarians, 243 

Swedenborg, 150 

Swedenborgians, 150,  330 

T. 

Tao-Se, 282 

Taylor's  (Dr.)  Views, .142 

Theological  Schools,. 432 

Tillotson,  John, 402 

Transcendentalists, 301 

Trinitarians, .390 

Tunkers,  or  Tumblers, . , 55 

U. 

Unitarians, 196,  331 

United  Brethren, 49 

United  Society  of  Believen,. .  .75 


UnWenalistiS 96,331 

W. 

Waldenses, 279 

Water-Drinkers, 168 

Watts,  Isaac, 418 

Wesley,  John, 300 

Wesleyan  Missions,. 343 

Westminster  Catechism, .....  141 

Whippers,. 167 

Whitefield,  George, 393 

Wbitefield  Methodists, 393 

Wickliflfe,  John 350 

WickUffites, 345 

Wilheluiinians, 1M7 

Wilkinsonians, 167 

Williams,  Roger, 386 

Winchester,  filhmnan, 435 

Worshippers  of  the  I>evilr....385 

X.  ^'       - 

Xavier,  Francis, ■.-. .  .161, 372 

Y. 

Yezidees,  or  Worshippers  of  the 
Devil,,.,,.. 285 

z. 

Zanchius,  Jerome, 366 

Zinzendorf,  Count, 383 

ZuingliuB,  Ulricas, 359 

Zuingliam, ...... .•,„«. ....346 


'I'l 


BOOK     OF    RELIGIONS 


*  . 


LUTHERANS, 

OR 

THE  EVANGELICAL  LUTHERAN  CHURCH. 

This  denomination  adhere  to  the  opinions  of  Martip 
Luther,  the  celebrated  reformer. 

The  Lutherans,  of  all  Protestants,  are  those  who  differ 
teast  from  the  Romish  church,  as  they  affirm  that  the  body 
and  blood  of  Christ  are  materially  present  in  the  sacrament 
of  the  Lord's  supper,  though  in  an  incomprehensible  man- 
ner :  this  they  term  consubstantiation.  They  likewise  repre- 
sent some  rites  and  institutions,  as  the  use  of  images  in 
churches,  the  vestments  of  the  clergy,  the  private  confession 
of  sins,  the  use  of  wafers  in  the  administration  of  the  Lord's 
supper,  the  form  of  exorcism  in  the  celebration  of  baptism, 
and  other  ceremonies  of  the  like  nature,  as  tolerable,  and 
80!ne  of  them  useful.  The  Lutherans  maintain,  with  regard 
to  the  divine  decrees,  that  they  respect  the  salvation  or 
misery  of  men  in  consequence  of  a  previous  knowledge  of 
their  sentiments  and  characters,  and  not  as  founded  on  the 
mere  will  of  God.     See  Augsburg  Confession  of  Faith. 

Towards  the  close  of  the  last  century,  the  Lutherans  began 
to  entertain  a  greater  liberality  of  sentiment  than  they  had 
before  adopted,  though  in  many  places  they  persevered  longer 
in  despotic  principles  than  other  Protestant  churches.  Their 
public  teachers  now  enjoy  an  unbounded  liberty  of  dissenting 
from  the  decisions  of  those  symbols  of  creeds  which  were 
once  deemed  almost  infallible  rules  of  faith  and  practice,  and 


s  ■ 
I*. 

i 


10 


LUTHERANS. 


of  declaring  their  dissent  in  the  manner  they  judge  mont 
e^edient. 

The  capital  articles  which  Luther  maintained  are  as 
follow: —  .  --. 

1.  That  the  holy  Scriptures  are  thf;  only  source  whence 
we  are  to  draw  our  religious  sentiments,  whether  they  relate 
to  faith  or  practice.     (See  2  Tim.  3 :  15^17.     Prov.  1  • 
9.     Isa.  8:20.     Luke  1:4.     John  5:39;   20: 3L     1  Cor 
4 : 6,  &c.) 

2.  That  justification  is  the  effect  of  faith,  exclusive  of  good 
works,  and  that  faith  ought  to  produce  good,  works,  purely  in 
obedience  to  God,  and  not  in  order  to  our  justification.  (See 
Gal.  2:21.) 

3.  That  no  man  is  able  to  make  satisfaction  for  his  sins. 
(See  Luke  17:10.) 

In  consequence  of  these  leading  articles,  Luther  rejected 
tradition,  purgatory,  penance,  auricular  confession,  masses, 
invocation  of  saints,  monastic  vows,  and  other  doctrines  of 
the  church  of  Rome. 

The  external  affairs  of  the  Lutheran  church  are  directed 
by  three  judicatories,  viz.,  a  vestry  of  the  congregation,  a 
district  or  special  conference,  and  a  general  synod.  The 
synoa  is  composed  of  ministers,  and  an  equal  number  of 
laymen,  chosen  as  deputies  by  the  vestries  of  their  respective 
congregations.     From  this  synod  there  is  no  appeal. 

The  ministerium  is  composed  of  ministers  only,  and 
regulates  the  internal  or  spiritual  cqncerns  of  the  church, 
such  as  examining,  licensing,  and  ordaining  ministers,  judging 
in  controversies  about  doctrine,  &.c.  The  synod  and  minis- 
terium meet  annually.  ' 

Confession  and  absolution,  in  a  very  simple  form,  are  prac- 
tised by  the  American  Lutherans;  also  confirmation,  by 
which  baptismal  vows  are  ratified,  and  the  subjects  become 
communicants.  Their  liturgies  are  simple  and  impressive, 
and  the  clergy  are  permitted  to  use  extempore  prayer.  See 
Statistics  of  Churckta. 


i. 


CALVINISTS. 


11 


CALVINISTS. 


This  denomination  of  Christians,  of  the  Congregational 
order,  are  chiefly  descendants  of  the  English  Puritans,  who 
founded  most  of  the  early  settlements  in  New  England. 
They  derive  their  name  from  John  Calvin,  an  eminent  re- 
former. ,  .  -  . 

The  Calvinists  are  divided  into  three  parties, — High, 
Stricty  and  Moderate.  The  High  Calvinists  favor  the  Hop- 
kinsian  system.  The  Moderate  Calvinists  embrace  the  lead- 
ing features  of  Calvin's  doctrine,  but  object  to  some  parts, 
particularly  to  his  views  of  the  doctrines  of  predestination, 
and  the  extent  of  the  design  of  Christ's  death.  While  they 
hold  to  the  election  of  grace,  they  do  not  believe  that  God 
has  reprobated  any  of  his  creatures.  They  believe  that  the 
atonement  is,  in  its  nature,  general,  but  in  its  application, 
particular  ;  and  that  free  salvation  is  to  be  preached  to  sin- 
ners indiscriminately.  The  doctrines  of  the  Strict  Calvinists 
are  those  of  Calvin  himself,  as  established  at  the  synod  of 
Dort,  A.  D.  1618,  and  are  as  follow,  viz. :  — 

1.  They  maintain  that  God  hath  chosen  a  certain  num- 
ber of  the  fallen  race  of  Adam  in  Christ,  before  the  founder 
tion  of  the  world,  unto  eternal  glory,  according  to  his  immu- 
table purpose,  and  of  his  free  grace  and  love,  without  the 
least  foresight  of  faith,  good  works,  or  any  conditions  per- 
formed by  the  creature  ;  and  that  the  rest  of  mankind  he  was 
pleased  to  pass  by,  and  ordain  to  dishonor  and  wrath,  for 
their  sins,  to  the  praise  of  his  vindictive  justice.  (See  Prov. 
16 :  4.  Rom.  9  :  from  ver.  11  to  end  of  chap. ;  8 :  30.  Eph. 
1:4.     Acts  13:  48.) 

2.  They  maintain  that,  though  the  death  of  Christ  be  a 
most  perfect  sacrifice,  and  satisfaction  for  sins,  of  infinite 
value,  abundantly  sufHcient  to  expiate' the  sins  of  the  whole 
world,  —  and  though,  on  this  ground,  the  gospel  is  to  be 


U 


i 


/^i 


-■■  si 


13 


CALTINISTS. 


preached  to  &I1  mankind  indiscriminately,  yet  it  was  the  wil 
of  ij'od  that  Christ,  by  the  blood  of  the  cross,  should  effica- 
ciously redeem  all  those,  and  those  only,  who  were  from 
eternity  elected  to  salvation,  and  given  to  him  by  the  Father. 
(See  Ps.  33 :  11.     John  6 :  37 ;  10  :  11 ;  17  :  9.) 

3.  They  maintain  that  mankind  are  totally  depraved,  m 
consequence  of  the  fall  of  the  first  man,  who  being  their 
public  head,  his  sin  involved  the  corruption  of  all  his  poster- 
ity, and  which  corruption  extends  over  the  whole  soul,  and 
renders  it  unable  to  turn  to  God,  or  to  do  any  thing  truly 
good,  and  exposes  it  to  his  righteous  displeasure,  both  in  this 
world  and  that  which  is  to  come.  (See  Gen.  8:  21.  Ps.  14 : 
2,  3.  Rom.  3 :  10,  11,  12,  &c. ;  4  :  14  ;  5  :  19.  Gal.  3: 
10.    2Cor.  3:6,  7.) 

4.  They  maintain  that  all  whom  God  hath  predestinated 
unto  life,  he  is  pleased,  in  his  appointed  time,  effectually  to 
call,  by  his  word  and  Spirit,  out  of  that  state  of  sin  and  death, 
in  which  they  are  by  nature,  to  grace  and  salvation  by  Jesus 
Christ.  (See  Eph.  1 :  19  ;  2  :  1,  5.  Phil.  2  :  13.  Rom.  3 : 
27.     1  Cor.  1:31.     Titus  3:  5.) 

6.  Lastly,  they  maintain  that  those  whom  God  has 
effectually  called,  and  sanctified  by  his  Spirit,  shall  never 
finally  fall  from  a  state  of  grace.  They  admit  that  true 
believers  may  fall  partially,  and  would  fall  totally  and 
%ally,  but  for  the  mercy  and  faithfulness  of  God,  who 
keepeth  the  feet  of  his  saints ;  also,  that  he  who  bestoweth 
the  grace  of  perseverance,  bestoweth  it  by  means  of  read- 
ing and  hearing  the  word,  mealtation,  exhortations,  threat- 
enings,  and  promises ;  but  that  none  of  these  things  imply 
the  possibility  of  a  believer's  falling  from  a  state  of  jus- 
tification. (See  Isa.  63  :  4,  5,  6 ;  54 :  10.  Jer.  32  :  38,  40. 
Rom.  8:  38,  39.  John  4:  14;  6 :  39;  10 :  28;  11 :  26. 
James  1 :  17.  1  Pet.  2  :  25.)  Seo  Orthodox  Creeds^  and 
Hopkinsians.  ■    .        \ 


u 


H0PUNSIAN8. 


13 


HOPKINSIANS.  ' 

This  denomination  of  Christians  derives  its  name  from 
Samuel  Hopkins,  D.  D.,  formerly  pastor  of  the  first  Congre- 
gational church  in  Newport,  R.  I. 

The  following  is  a  summary  of  the  distinguishing  tenets 
of  the  Hopkinsians,  together  with  a  few  of  the  reasons  they 
bring  forward  in  support  of  their  sentiments :  — 


"  1.  That  all  true  virtue,  or  real  holiness,  consists  in 
disinterested  benevolence.  The  object  of  benevolence  is 
universal  being,  including  God  and  all  intelligent  creatures. 
It  wishes  and  seeks  the  good  of  every  individual,  so  far  as 
is  consistent  with  the  greatest  good  of  the  whole,  which 
is  comprised  in  the  glory  of  God  and  the  perfection  and 
happiness  of  his  kingdom.  The  law  of  God  is  the  standard 
of  all  moral  rectitude  or  holiness.  This  is  reduced  into  love 
to  God,  and  our  neighbor  as  ourselves ;  and  universal  good- 
will comprehends  all  the  love  to  God,  our  neighbor,  and 
ourselves,  required  in  the  divine  law,  and,  therefore,  must  be 
the  whole  of  holy  obedience.  Let  any  serious  person  think 
wh'^t  are  the  particular  branches  of  true  piety ;  when  he  has 
viewed  each  one  by  itself,  he  will  find  that  disinterested 
friendly  affection  is  its  distinguishing  characteristic.  For 
imtance,  all  the  holiness  in  pious  fear,  which  distinguishes  it 
from  the  fear  of  the  wicked,  consists  in  love.  Again,  holy 
gratitude  is  nothing  but  goo^!Uwill  to  God  and  our  neighbor, 
—  in  which  we  ourselves  are  included,  —  and  correspondent 
affection,  excited  by  a  view  of  the  good-will  and  kindifess 
of  God.  Universal  good-will  also  implies  the  whole  of  the 
duty  we  owe  to  our  neighbor ;  for  justice,  truth,  and  faithful- 
ness, are  comprised  in  universal  benevolence ;  so  are  temper- 
ance and  chastity.  For  an  undue  indulgence  of  our  appetites 
and  passions  is  contrary  to  benevolence,  as  tending  to  hurt 
ourselves  or  others,  and  so,  opposite  to  the  general  good,  and 
the  divine  command,  in  which  ail  the  crime  of  such  induJ 
2 


/     H. 


5-; 


14 


BOPKINSIANS. 


gence  consists.  In  short,  all  virtue  is  nothing  but  benevolence 
acted  out  in  its  proper  nature  and  perfection ;  or  love  to  God 
and  our  neighbor,  made  perfect  in  all  its  genuine  exercises 
and  expressions. 

'*  2.  That  all  sin  consists  in  selfishness.  By  this  is  meant 
an  interested,  selfish  affection,  by  which  a  person  sets  himself 
up  as  supreme,  and  the  only  object  of  regard ;  and  nothing 
is  good  or  lovely  in  his  view,  unless  suited  to  promote  his 
own  private  interest.  This  self-love  is,  in  its  whole  nature, 
and  every  degree  of  it,  enmity  against  God ;  it  is  not  subject 
to  the  law  of  God,  and  is  the  only  affection  that  can  oppose 
it.  It  is  the  foundation  of  all  spiritual  blindness,  and,  there- 
fore, the  source  of  all  the  open  idolatry  in  the  heathen  world, 
and  false  religion  under  the  light  of  the  gospel :  all  this  is 

,  1  agreeable  to  that  self-love  which  opposes  Gqd's  true  character. 
Under  the  influence  of  this  principle,  men  depart  froin  truth , 
it  being  itself  the  greatest  practical  lie  in  nature,  as  it  sets 
up  that  which  4s  comparatively  nothing  above  universal  ex- 
isten^.e.  Self-love  is  the  source  of  all  profaneness  and  impiety 
in  the  world,  and  of  all  pride  and  ambition  among  men, 
which  is  nothing  but  selfishness,  acted  out  in  this  particular 
way.  This  is  the  foundation  of  all  covetousness  and  sensu- 
ality, as  it  blinds  people's  eyes,  contracts  their  hearts,  and 
sinks  them  down,  so  that  they  look  upon  earthly  enjoyments 
as  the  greatest  good.  This  is  the  source  of  all  falsehood, 
injustice,  and  oppression,  as  it  excites  mankind  by  undue 
methods  to  invade  the  property  of  others.  Self-love  produces 
all  the  violent  passions  —  envy,  wrath,  clamor,  and  evil 
speaking;  and  every  thing  contrary  to  the  divine  law  is 
briefly  comprehended  in  this  fruitful  source  of  all  iniquity  — 
self-love. 

11  "3.   That  there  are  no  promises  of  regenerating  grace 

made  to  the  doings  of  the  unregenerate.  For,  as  far  as  men 
act  from  self-love,  they  act  from  a  bad  end ;  for  those  who 
have  no  true  love  to  God,  really  do  no  duty  when  they 
Attend  on  the  externals  of  religion.  And  as  the  unregenerate 
act  irom  a  selfish  principle,  they  do  nothing  which  is  com* 


nOPKINSlANS. 


U 


manded;  their  impenitent  doings  are  wholly  opposed  to 
repentance  and  conversion,  therefore  not  implied  in  tho 
command  to  repent,  &c. :  so  far  from  this,  they  are  alto- 
gether disobedient  to  the  command.  Hence  it  appears  that 
there  are  no  promises  of  salvation  to  the  doings  of  the 
unregenerate. 

"4.  That  the  impotency  of  sinners,  with  respect  to 
believing  in  Christ,  is  not  natural,  but  moral;  for  it  is  a 
plain  dictate  of  common  sense,  that  natural  impossibility 
excludes  all  blame.  But  an  unwilling  mind  is  universally 
considered  as  a  crime,  and  not  as  an  excuse,  and  is  the  very 
ihing  wherein  our  wickedness  consists.  That  the  impotence 
of  the  sinner  is  owing  to  a  disaffection  of  heart,  is  evident 
from  the  promises  of  the  gospel.  When  any  object  of  good 
is  proposed  and  promised  to  us  upon  asking,  it  clearly  evinces 
that  there  can  be  no  impotence  in  us,  with  respect  to  ob< 
taining  it,  besides  the  disapprobation  of  th^  will ;  and  that 
inability  which  consists  in  disinclination,  nev3r  renders  any 
thing  improperly  the  subject  of  precept  or  command. 

''5.  That,  in  order  to  faith  in  Christ,  a  sinner  must 
approve,  in  his  heart,  of  the  divine  conduct,  even  though  God 
should  cast  him  off  forever ;  which,  however,  never  implies 
love  of  misery,  nor  hatred  of  happiness.  For  if  the  law  is 
good,  death  is  due  to  those  who  have  broken  it.  The  Judge 
of  all  the  earth  cannot  but  do  right.  It  would  bring  ever- 
lasting reproach  upon  his  government  to  spare  us,  considered 
merely  as  in  ourselves.  When  this  is  felt  in  our  hearts,  and 
not  till  then,  we  shall  be  prepared  to  look  to  the  free  grace 
of  God,  through  the  redemption  which  is  in  Christ,  and  to 
exercise  faith  in  his  blood,  *  who  is  set  forth  to  be  a  propiti- 
ation to  declare  God's  righteousness,  that  he  might  be  just, 
and  yet  be  the  justifier  of  him  who  believeth  in  Jesus.* 

"  6.  That  the  infinitely  wise  and  holy  God  has  exerted  his 
omnipotent  power  in  such  a  manner  as  he  purposed  should 
be  followed  with  the  existence  and  entrance  of  moral  evil 
into  the  system.  For  it  must  be  admitted  on  all  hands,  that 
God  has  a  perfect  knowledge,   foresight,   and  view  of  al] 


tl 


ROPKmSlANS. 


possible  existences  and  events.  If  that  system  and  scene  of 
operation,  in  which  moral  evil  should  never  have  existed, 
were  actually  preferred  in  the  divine  mind,  certainly  the 
Deity  is  infinitely  disappointed  in  the  issue  of  his  own  op- 
erations. Nothing  can  be  more  dishonorable  to  God  than  to 
imagine  that  the  system  which  is  actually  formed  by  the 
divine  hand,  and  which  was  made  for  his  pleasure  and  glory, 
is  yet  not  the  fruit  of  wise  contrivance  and  design. 

"  7.  That  the  introduction  of  sin  is,  upon  the  whole,  for 
the  general  good.  For  the  wisdom  and  power  of  the  Deity 
are  displayed  in  carrying  on  designs  of  the  greatest  good ; 
and  the  existence  of  moral  evil  has,  undoubtedly,  occasioned 
a  more  full,  perfect,  and  glorious  discovery  of  the  infinite 
perfections  of  the  divine  nature,  than  could  otherwise  have 
been  made  to  the  view  of  creatures.  If  the  extensive  mani- 
festations of  the  pure  and  holy  nature  of  God,  and  his  infinite 
aversion  to  sin,«and  all  his  inherent  perfections,  in  their 
genuine  fruits  and  effects,  is  either  itself  the  greatest  good, 
or  necessarily  contains  it,  it  must  necessarily  follow  that  the 
introduction  of  sin  is  for  the  greatest  good. 

"  8.  That  repentance  is  before  faith  in  Christ.  By  this 
is  not  intended,  that  repentance  is  before  a  speculative  belief 
of  the  being  and  perfections  of  God,  and  of  the  person  and 
character  of  Christ;  but  only  that  true  repentance  is  previous 
to  a  saving  faith  in  Christ,  in  which  the  believer  is  united 
to  Christ,  and  entitled  to  the  benefits  of  his  mediation  and 
atonement.  That  repentance  is  before  faith  in  this  sense, 
appears  from  several  considerations.  1.  As  repentance  and 
faith  respect  different  objects,  so  they  are  distinct  exercises 
of  the  heart ;  and  therefore  one  not  only  may,  but  must,  be 
prior  to  the  other.  2.  There  may  be  genuine  repentance  of 
sin  without  faith  in  Christ,  but  there  cannot  be  true  faith  in 
Christ  without  repentance  of  sin ;  and  since  repentance  is 
necessary  in  order  to  faith  in  Christ,  it  must  necessarily  be 
prior  to  faith  in  Christ.  3.  John  the  Baptist,  Christ,  and 
his  apostles,  taught  that  repentance  is  before  faith.  John 
cried,  *  Repent,  for  the  kingdom  of  heaven  is  at  hand ; '  inti* 


(( I 


HOPKXNSIANS. 


17 


sceife  of 
i  existed, 
:ainly  the 
own  op- 
)d  than  to 
d  by  the 
nd  glory, 

vhole,  for 
he  Deity 
!st  good ; 
^casioned 
e  infinite 
I'ise  have 
ve  m  ani- 
ls infinite 

in  their 
;st  good, 

that  the 

By  this 
ve  belief 
'son  and 
previous 
is  united 
tion  and 
is  sense, 
nee  and 
jxercises 
nust,  be 
ance  of 
faith  in 
tance  is 
arily  be 
ist,  and 
John 
Ij'  inti. 


mating  that  true  repentance  was  necessary  in  order  to  embrace 
the  gospel  of  the  kingdom.  Christ  commanded,  *  Repent  ye, 
and  believe  the  gospel.'  And  Paul  preached  •  repentance 
toward  God,  and  faith  toward  our  Lord  Jesus  Christ.' 

"  9.  That,  though  men  became  sinners  by  Adam,  accord- 
ing to  a  divine  constitution,  yet  they  have,  and  are  account- 
able for,  no  sins  but  personal ;  for,*  1.  Adam's  act,  in  eating 
the  forbidden  fruit,  was  not  the  act  of  his  posterity ;  there- 
fore they  did  not  sin  at  the  same  time  he  did.  2.  The 
sinfulness  of  that  act  could  not  be  transferred  to  them 
aflerwards,  because  the  sinfulness  of  an  act  can  no  more  be 
transferred  from  one  person  to  another  than  an  act  itself. 
3.  Therefore  Adam's  act,  in  eating  the  forbidden  fruit,  was 
not  the  cause,  but  only  the  occasion,  of  his  posterity's  being 
sinners.  God  was  pleased  to  make  a  constitution,  that,  if 
Adam  remained  holy  through  his  state  of  trial,  his  posterity 
should,  in  consequence,  be  holy  also;  but  if  he  sinned,  his 
posterity  should,  in  consequence,  be  sinners  likewise.  Adam 
sinned,  and  now  God  brings  his  posterity  into  the  world 
sinners.  By  Adam's  sin  we  are  become  sinners,  not  ybr  it 
his  sin  being  only  the  occasion,  not  the  causCf  of  our  commit- 
ting sins. 

*'  10.  That,  though  believers  are  justified  through  Christ's 
righteousness,  yet  his  righteousness  is  not  transferred  to 
them.  For,  1.  Personal  righteousness  can  no  more  be  trans- 
ferred from  one  person  to  another,  than  personal  sin.  2.  If 
Christ's  personal  righteousness  were  transferred  to  believers, 
they  would  be  as  perfectly  holy  as  Christ,  and  so  stand  in  no 
neeld  of  forgiveness.  3.  But  believers  are  not  conscious  of 
having  Christ's  personal  righteousness,  but  feel  and  bewail 
much  indwelling  sin  and  corruption.  4.  The  Scripture  rep- 
resents believers  as  receiving  only  the  benefits  of  Christ's 
righteousness  in  justification,  or  their  being  pardoned  and 
accepted  for  Christ's  righteousness'  sake;  and  this  is  the 
proper  Scripture  notion  of  imputation.  Jonathan's  right- 
eousness was  imputed  to  Mephibosheth  when  David  showed 
kuidness  to  him  for  his  father  Jonatlian's  sake." 
9» 


n 


Ul 

IK. 


18 


ARIANS. 


The  Hopkinsians  warmly  contend  for  the  doctrine  of  thft 
divine  decrees,  that  of  particular  election,  total  depravity, 
the  special  influences  of  the  Spirit  of  God  in  regeneration, 
justification  by  faith  alone",  the  final  perseverance  of  the 
saints,  and  the  consistency  between  entire  freedom  and  ab- 
solute dependence,  and,  therefore,  claim  it  as  their  just  due, 
since  the  world  will  make  distinctions,  to.be  c^led  Hopkin- 

SIAN  CaLVINISTS.  '  :  •  • 

The  statistics  of  this  denomination  are  included  with  those 
of  the  CalvinistSj  near  the  close  of  this  volume. 


ARIANS. 


i;|l 


W 


The  followers  of  Arius,  a  presbyter  of  the  church  of 
Alexandria,  about  A.  D.  315,  who  held  that  the  Son  of  God 
was  totally  and  essentially  distinct  from  the  Father ;  that  he 
was  the  first  and  noblest  of  those  beings  whom  God  had 
created,  the  instrument  by  \vhose  subordinate  operatioji  he 
formed  the  universe,  and,  therefore,  inferior  to  the  Father, 
both  in  nature  and  dignity ;  also,  that  the  Holy  Ghost  was 
not  God,  but  created  by  the  power  of  the  Son.  The  Arians 
owned  that  the  Son  was  the  Word,  but  denied  that  Word  to 
have  been  eternal.  They  held  that  Christ  had  nothing  of 
man  in  him  but  the  flesh,  to  which  the  Word  was  joined, 
which  was  the  same  as  the  soul  in  us. 

In  modern  times,  the  term  Arian  is  indiscriminately  ap- 
plied to  those  who  consider  Jesus  simply  subordinate  to  the 
Father.  Some  of  them  believe  Christ  to  have  been  the  cre- 
ator of  the  world;  but  they  all  maintain  that  he  existed 
previously  to  his  incarnation,  though,  in  his  preexistent  state, 
assiffn  him  different  degrees 


they 


dignity. 


(See  Matt.  4  :  10 ;  19  :  17 ;  27  :  46.  Mark  5:7;  13 :  32. 
John4:23;  14:28;  20:17.  Acts4:24.  lCor.l:4;llf 
3;  15:24.     Eph.  1 :  17;  4:6.     Phil.  1 : 3,  4,  &c.) 


i»ii;CINlANS HUMANITARIANS. 


SOCINIANS. 


19 


A  SECT  so  called  from  Faustus  Socinus,  who  died  in 
Poland,  in  1604.  There  were  two  who  bore  the  name  of 
Socinus,  —  uncle  and  nephew,  —  and  both  disseminated  the 
same  doctrine;  but  it  is  the  nephew  who  is  generally  con> 
sidered  as  the  founder  of  this  sect.  They  maintain  that 
Jesus  Christ  was  a  mere  man,  who  had  no  existence  before 
he  was  conceived  by  the  Virgin  Mary ;  that  the  Holy  Ghost 
is  no  distinct  person ;  but  that  the  Father  is  truly  and  prop- 
erly God.  They  own  that  the  name  of  God  is  given,  in  the 
holy  Scriptures,  to  Jesus  Christ,  but  contend  that  it  is  only 
a  deputed  title,  which,  however,  invests  him  with  a  great 
authority  over  all  created  beings.  They  deny  the  doctrines 
of  satisfaction  and  imputed  righteousness,  and  say  that  Christ 
only  preached  the  truth  to  mankind,  set  before  them,  in  him- 
self, an  example  of  heroic  virtue,  and  sealed  his  doctrines 
with  his  blood.  Original  sin,  and  absolute  predestination, 
they  esteem  scholastic  chimeras.  Some  of  them  likewise 
maintain  the  sleep  of  the  soul,  which,  they  say,  becomes  in- 
sensible at  death,  and  is  raised  again,  with  the  body,  at  the 
resurrection,  when  the  good  shall  be  established  in  the  pos- 
session of  eternal  felicity,  while  the  wicked  shall  be  con- 
signed to  a  fire  that  will  not  torment  them  eternally,  but  for 
a  certain  duration,  proportioned  to  their  demerits.  (See  Acts 
2:22;  17:31.     1  Tim.  2:5.) 


I' 


11 


HUMANITARIANS. 


The  Humanitarians  believe  in  the  simple  humanity  of 
Christ,  or  that  he  was  nothing  more  than  a  mere  man,  born 
according  to  the  usual  course  of  nature,  and  who  lived  and 
died  according  to  the  ordi:iary  circumstances  of  mankind. 


to 


SECTARtANS CHURCH    OOTERNMENT. 


W 


SECTARIANS. 


This  term  is  used  among  Christians  to  denote  those  who 
form  separate  communions,  and  do  not  associate  with  one 
another  in  religious  worship  and  ceremonies.  Thus  we  call 
Papists,  Lutherans,  Calvinists,  different  sects,  not  so  much  on 
account  of  their  differences  in  opinion,  as  because  they  have 
established  to  themselves  different  fraternities,  to  which,  in 
what  regards  public  worship,  they  confine  themselves;  the 
several  denominations  above  mentioned  having  no  intercom- 
munity with  one  another  in  sacred  matters.  High,  Strict, 
and  Moderate  Calvinists,  High  Church  and  Low  Church,  we 
call  only  parties,  because  they  have  not  formed  separate  com- 
munions. Great  and  known  differences  in  opinion,  when 
followed  by  no  external  breach  in  the  society,  are  not  con- 
sidered constituting  distinct  sects,  though  their  differences  in 
opinion  may  give  rise  to  mutual  aversion. 

The  Jewish,  Christian,  Mahometan,  and  Pagan  world  is 
divided  into  an  almost  innumerable  variety  of  sects,  each 
claiming   to  themselves  the  title    of   orthodox,   and  each 
.^charging  their  opponents  with  heresy. 

Where  perfect  religious  liberty  prevails,  as  in  the  United 
States,  and  where  emigrants  from  all  quarters  of  the  globe 
resort  in  great  numbers,  it  is  not  surprising  that  most  of  the 
Christian  sects  in  foreign  countries,  with  some  of  native 
origin,  should  be  found  in  this  part  of  the  American  continent. 


CHURCH  GOVERNMENT. 

.     •     •  ■   ,    ■/    '        ^y  ■  ■   ■ 

There  are  three  modes  of  church  government,  viz.,  the 
Episcopalian,  from  the  Latin  word  episcopus,  signifying 
bishop;  the   Presbyterian,  from  the  Greek   word  presbu/' 


CHURCH   CtOVERNMENT. 


81 


each 


feros,  signifying  senior ^  elder ^  or  presbyter;  and  the  Con- 
gregational or  Independent  mode.  Under  one  of  these 
forms,  or  by  a  mixture  of  their  several  peculiarities,  every 
church  in  the  Christian  world  is  governed.  The  Episcopal 
form  is  the  most  extensive,  as  it  embraces  the  Catholic, 
Greek,  English,  Methodist,  and  Moravian  churches. 

Episcopalians  have  three  orders  in  the  ministry,  viz., 
bishops,  priests,  and  deacons ;  they  all  have  liturgies,  longer 
or  shorter,  which  they  either  statedly  or  occasionally  use. 
All  Episcopalians  believe  in  the  existence  and  the  necessity 
of  an  apostolic  succession  of  bishops,  by  whom  alone  regular 
and  valid  ordinations  can  be  performed. 

The  Presbyterians  believe  that  the  authority  of  their  min- 
isters to  preach  the  gospel  and  to  administer  the  sacraments 
is  derived  from  the  Holy  Ghost,  by  the  impositicHi  of  the 
hands  of  the  presbytery.  They  affirm,  however,  that  there 
is  no  order  in  the  church,  as  established  by  Christ  and  his 
apostles,  superior  to  that  of  presbyters ;  that  all  ministers, 
being  ambassadors  of  Christ,  are  equal  by  their  commission ; 
that  presbyter  and  bishop^  though  different  words,  are  of  the 
same  import ;  and  that  prelacy  was  gradually  established  upon 
the  primitive  practice  of  making  the  nwderatw^  or  speaker 
of  the  presbytery,  a  permanent  officer. 

The  Congregationalists,  or  Independents,  are  so  called 
from  their  maintaining  that  each  congregation  of  Christians, 
which  meets  in  one  house  for  public  worship,  is  a  complete 
church,  has  sufficient  power  to  act  and  perform  every  thing 
relating  to  religious  government  within  itself,  and  is  in  no 
respect  subject  or  accountable  to  other  churches. 

Independents,  or  Congregationalists,  generally  ordain  their 
ministers  by  a  council  of  ministers  called  for  the  purpose ; 
but  still  they  hold  that  the  essence  of  ordination  lies  in  the 
voluntary  choice  and  call  of  the  people,  and  that  public  ordi- 
nation is  no  other  than  a  declaration  of  that  call. 


I 


S2 


fReSBTTERIANS. 


PRESBYTERIANS. 


The  first  settlers  of  New  England  were  driven  away  from 
Old  England,  in  pursuit  of  religious  liberty.  They  were 
required  to  conform  to  the  established  Protestant  Episcopal 
church,  in  all  her  articles  of  belief,  and  modes  of  worship 
and  discipline :  their  consciences  forbade  such  conformity : 
their  ministers  were  displaced :  their  property  was  tithed  for 
the  support  of  ah  ecclesiastical  prelacy,  which  they  re- 
nounced; and  the  only  relief  which  they  could  find,  was 
in  abandoning  their  country  for  the  new  world. 

Most  of  the  first  settlers  of  New  England  were  Congre- 
gationalists,  and  established  the  government  of  individuals  by 
the  male  communicating  members  of  the  churches  to  which 
they  belonged,  and  of  congregations  by  sister  congregations, 
met  by  representation  in  ecclesiastical  councils.  A  part  of 
the  ministers  and  people  of  Connecticut,  at  a  very  early  pe- 
riod of  her  history,  were  Presbyterians  in  their  principles  of 
church  government.  Being  intermixed,  however,  with  CJon- 
gregational  brethren,  instead  of  establishing  presbyteries  in 
due  form,  they  united  with  their  fellow-Christians  in  adopting, 
in  1708,  the  Saybrook  Platform,  according  to  which  the 
churches  and  pastors  are  consociated,  so  as  virtually  to  be 
under  Presbyterian  government,  under  another  name. 

The  first  Presbyterian  churches  duly  organized  in  the 
United  States,  were  the  first  Presbyterian  church  in  Phila- 
delphia, and  the  church  at  Snow  Hill,  in  Maryland. 

.  The  first  presbytery  in  the  United  States  was  formed  about 
1704,  by  the  voluntary  association  of  several  ministers,  who 
had  received  Presbyterian  orders  in  Europe,  and  who  agreed 
to  govern  themselves  agreeably  to  the  Westminster  Confes- 
sion of  Faith,  Form  of  Government,  Book  of  Discipline,  and 
Directory  for  Worship.     (See  Andover  Orthodox  Creed.) 

The  reason  wHy  the  Presbyterians  first  settled  in  Pennsyl- 
vania, Maryland,  and  New  Jersey,  was  undoubtedly  this  — 


PRRSBYTERIANS. 


23 


that  in  ihose  places  they  found  toleration,  and  equal  religious 
right:;,  while  the  Episcopacy  was  established  by  law  in  Vir- 
ginia, Congregationalism  in  New  England,  and  the  BteformeJ 
Dutch  church,  with  Episcopacy,  in  New  York 

The  doctrines  of  the  Presbyterian  church  are  Calvinistic ; 
and  tlie  only  fundamental  principle  which  distinguishes  it 
from  other  Protestant  churches  is  this  —  that  God  has  au- 
thorized the  government  of  his  church  by  presbyters,  or 
elders,  who  are  chosen  by  the  people,  and  ordained  to  office 
by  predecessors  in  office,  in  virtue  of  the  commission  which 
Christ  gave  his  apostles  as  ministers  in  the  kingdom  of  God ; 
and  that,  among  all  presbyters,  there  is  an  official  parity, 
whatever  disparity  may  exist  in  their  talents  or  official  em- 
ployments. 

All  the  different  congregations,  under  the  care  of  the 
general  assembly,  are  considered  as  the  one  Presbyterian 
church  in  the  United  States,  meeting,  for  the  sake  of  conve- 
nience and  edification,  in  their  several  places  of  worship. 
Each  particular  congregation  of  baptized  people,  associated 
for  godly  living,  and  the  worship  of  Almighty  God,  may  be- 
come a  Presbyterian  church,  by  electing  one  or  more  elders, 
agreeably  to  the  form  prescribed  in  the  book  styled  the  Con- 
stitution of  the  Presbyterian  Church,  and  having  them  or- 
dained and  installed  as  their  session. 

They  judge  that  to  presbyteries  the  Lord  Jesus  has  com- 
mitted the  spiritual  government  of  each  particular  congrega- 
tion, and  not  to  the  whole  body  of  the  communicants ;  and 
on  this  point  they  are  distinguished  from  Independents  and 
Congregationalists.  If  all  were  governors,  they  should  not 
be  able  to  distinguish  the  overseers  or  bishops  from  all  the 
male  and  female  communicants ;  nor  could  they  apply  the 
command,  »'Obey  them  that  have  the  rule  over  you,  and  sub- 
mit yourselves ;  for  they  watch  for  your  souls,  as  they  that 
must  give  account."  (Heb.  13 :  17.)  If  all  are  rulers  in  the 
church  who  are  communicants,  they  are  at  a  loss  for  the 
meaning  of  the  exhortation,  "  We  beseech  you,  brethren,  to 
know  them  that  labor  among  you,  and  are  over  you  %n  the 


•  k 


INI 


PRGSBTTBRIANS. 


Lordy  and  admonish  you ;  and  to  esteem  them  very  highly  in 
love  for  their  work's  sake  " 

If  an  aggrieved  brother  should  tell  the  story  of  his  wrongs 
to  each  individual  communicant,  he  would  not  thereby  tell  it 
to  the  church  judicially,  so  that  cognizance  could  be  taken 
of.  the  affair.  It  is  to  the  church,  acting  by  her  proper  or- 
gans, and  to  her  overseers,  met  as  a  judicatory,  that  he  must 
bring  his  charge,  if  he  would  have  discipline  exercised  in 
such  a  way  as  God  empowered  his  church  to  exercise  it. 

The  general  assembly  is  the  highest  judicatory  in  the 
Presbyterian  church,  and  is  constituted  by  an  equal  number 
of  teaching  and  ruling  elders,  elected  by  each  presbytery  an- 
nually, and  specially  commissioned  to  deliberate,  vote,  and 
determine,  in  all  matters  which  may  come  before  that  body. 
Each  presbytery  may  send  one  bishop  and  one  ruling  elder 
to  the  assembly :  each  presbytery,  having  more  than  twelve 
ministers,  may  send  two  ministers  and  two  ruling  elders,  and 
so,  in  the  same  proportion,  for  every  twelve  ministerial 
members. 

Every  Preubyf.erian  church  elects  its  own  pastor  j  but,  to 
secure  the  whole  church  against  insufficient,  erroneous,  or 
immoral  men,  it  is  provided  that  no  church  shall  prosecute 
any  call,  without  first  obtaining  leave  from  the  presbytery 
under  whose  care  that  church  may  be ;  and  that  no  licen- 
tiate, or  bishop,  shall  receive  any  call,  but  through  the  hands 
of  his  own  presbytery. 

Any  member  of  the  Presbyterian  church  may  be  the  sub- 
ject of  its  discipline ;  and  every  member,  if  he  judges  him- 
self injured  by  any  portion  of  the  church,  may,  by  appeal,  or 
complaint,  carry  his  cause  up  from  the  church  session  to  the 
presbytery,  from  the  presbytery  to  the  synod,  and  from  the 
synod  to  the  general  assembly,  so  as  to  obtain  the  decision 
of  the  whole  church,  met  by  representation  in  this  high 
judicatory. 

Evangelical  ministers  of  the  gospel,  of  all  denominations, 
are  permitted,  on  the  invitation  of  a  pastor,  or  of  the  session 
of  a  vacant  church,  to  preach  in  their  pulpits ;  and  any  per- 


CUMBERLAND    PRESBYTERS  ANS. 


25 


son,  known  properly,  or  made  known  to  a  pastor  or  session, 
as  a  communicant  in  good,  regular  standing,  in  any  truly 
Christian  denomination  of  people,  i^,  in  most  of  their 
churches,  affectionately  invited  to  occasional  communion. 
They  wish  to  have  Christian  fellowship  with  all  the  redeemed 
of  the  Lord,  who  have  been  renewed  by  his  Spirit ;  but,  in 
ecclesiastical  government  and  discipline,  they  ask  and  expect 
the  cooperation  of  none  but  Presbyterians.     See  Statistics. 


m 


CUMBERLAND  PRESBYTERIANS. 


In  the  year  1800,  a  very  great  revival  of  religion  took 
place  within  the  bounds  of  the  synod  of  Kentucky,  in  conse- 
quence of  which,  a  greater  number  of  new  congregations 
were  formed  than  it  was  possible  to  supply  with  regularly- 
educated  ministers.  To  remedy  this  evil,  it  was  resolved  to 
license  men  to  preach  who  were  apt  to  teach,  and  sound  in 
the  faith,  though  they  had  not  gone  through  any  course  of 
classical  study.  This  took  place  at  the  Transylvania  pres- 
bytery ;  but,  as  many  of  its  members  were  dissatisfied  with  the 
proposed  innovation,  an  appeal  was  made  to  the  synod,  which 
appointed  a  commission  to  examine  into  the  circumstances 
of  the  case,  the  result  of  whose  report  was,  a  prohibition  of 
the  labors  of  uneducated  ministers,  which  led  the  opposite 
pj!  'ty  to  form  themselves  into  an  independent  presbytery, 
which  took  its  name  from  the  district  of  Cumberland,  in 
wliich  it  was  constituted. 

As  to  the  doctrinal  views,  they  occupy  a  kind  of  middle 
ground  between  Calvinists  and  ^rminians.  They  reject  the 
doctrine  of  eternal  reprobation,  and  hold  the  universality  of 
redemption,  and  that  the  Spirit  of  God  operates  on  the 
world,  or  as  coextensively  as  Christ  has  made  the  atonement, 
in  such  a  manner  as  to  leave  all  men  inexcusable. 

The  Cumberland  Presbyterians  have  about  550  churches 
and  ministers,  and  about  70,000   members.     They  have   a 
college  at  Cumberland,  Ky. 
3 


EPISCOPALIANS. 


EPISCOPALIANS. 


1 1 


That  form  of  Church  polity,  in  which  the  ministry  is  di- 
vided into  the  three  orders  of  Bishops,  Priests,  and  Deacons, 
each  havin,T  powers  and  duties,  distinct  from  the  others,  the 
Bishops  being  superior  to  the  Priests  and  Deacons,  and  th« 
immediate  source  of  all  their  authority,  is  called  Episcopacv, 
and  those  who  adhere  to  this  polity,  are  called  Episcopalians. 

It  is  believed,  by  Episcopalians,  that  the  Savior,  whon 
upon  earth,  established  a  Church,  or  Society,  of  which  He 
was  the  Ruler  and  Head,  and  with  which  He  promised  to  be, 
till  the  end  of  the  world.  They  believe,  that,  during  the 
forty  days  in  which  He  remained  upon  earth,  after  His  resur- 
rection, "  speaking "  to  His  disciples  "  of  the  things  per- 
taining to  the  kingdom  of  God,"  He  gave  them  such  direc- 
tions for  the  government  and  management  of  this  Society,  or 
Church,  as  were  necessary ;  which  directions,  they  implicitly 
followed :  and  that,  from  their  subsequent  practice,  these 
directions  of  the  Savior,  whatever  they  may  have  been,  are 
to  be  ascertained. 

**  That  it  was  the  design  of  our  blessed  Redeemer  to  con- 
tinue a  ministry  in  the  Church,  after  His  ascension,  is  r 
truth,  for  which  we  ask  no  better  proof,  than  that  furnished 
by  the  narratives  of  the  Evangelists,  and  the  practice  of  the 
Apostles.  If,  then,  a  ministry,  divinely  authorized,  was  to 
exist,  it  is  equally  evident,  that  it  would  assume  some  definite 
form.  It  would  consist,  either  of  a  single  grade  of  office,  in 
which  every  person  ordained  would  have  an  equal  share  in  its 
functions  and  prerogatives ;  or,  of  two,  three,  or  more  grades, 
distinguished  from  each  other  by  degrees  of  authority  and 
peculiarities  of  duty."  There  must,  also,  exist,  somewhere^ 
the  power  of  transmitting  the  ministry,  by  ordination. 
Among  those,  who  suppose  there  is  but  one  grade  of 
office,  this  power  is  lodged  in  every  minister.  By  Epis- 
copalians, the  power  is  confined  to  the  highest  order  of  the 


snu 


EPISCOPALIANS. 


27 


ministry,  —  the  Bishops.  It  is  evident,  that  the  Savior 
could  not  have  established  both  these  different  modes; 
and  therefore  both  cannot  pcssibly  be  correct.  "  To  sup- 
pose, that  He,  who  is  the  Fountain  of  all  wisdom,  could  have 
been  the  Author  of  such  inevitable  disorder,  —  a  kind  of  dis- 
order which  must  ever  keep  the  axe  at  the  root  of  that  unity 
for  which  He  prayed, — is  not  only  an  absurdity,  but  an 
^  opinion  equally  repudiated  by  all  parties."     "  It  is  manifest," 

therefore,  *♦  that  whatever  may  prove  itself  to  be  the  form  of 
ministry,  established  and  authorized  by  Jesus  Christ,  every 
other  must  be  altogether  void  of  such  authority,  and  based 
simply  on  human  appointment." 

That  this  Church,  or  Society,  might  endure,  it  must  be 
provided  with  a  well-arranged  organization,  or  form  of  gov- 
ernment, and  consist  of  officers  and  members.  No  society 
can  exist,  without  this ;  and  the  powers  and  duties  of  the 
officers  should  be  well  defined,  and  so  adjusted,  as  to.  pro- 
mote, in  the  best  manner,  the  permanent  good  of  the  society. 
That  this  Society  might  endure  forever,  some  provision  must 
be  made  for  the  renewal  of  its  officers,  so  that,  when  any 
were  taken  away,  by  death,  their  places  might  be  supplied 
with  suitable  successors.  That  the  Savior  made  all  neces- 
sary provision  for  these  purposes,  there  can  be  no  doubt; 
and  that  the  organization  which  He  directed  His  Apostles  to 
establish,  was  Episcopal,  is  easily  susceptible  of  proof. 

Throughout  the  Bible,  different  orders  in  the  ministry  are 
recognized  or  referred  to.  Under  the  Jewish  dispensation, 
(which,  be  it  remembered,  was  established  by  God  Himself,) 
there  were  the  three  orders  of  High  Priest,  Priests,  and  Le- 
vites.  When  the  Savior  was  upon  earth,  He  was  the  visible 
Head  of  the  Church,  —  the  "Bishop  and  Shepherd  of  our 
souls,"  —  and  the  Apostles  and  seventy  Disciples  were  the  other 
two  orders.  After  hi§  ascension,  the  Apostles  became  the 
visible  heads  of  the  Chixrch,  the  lower  orders  being  Bish(ips, 
(called  also  Priests  or  Presbyters,  and  Elders,)  and  Deacons. 
When  the  Apostles  were  called  hence,  their  successors  did 
not  assume  the  name  or  title  of  Apostle,  but  took  that  of 


S8 


EPISCOPALIANS. 


1  I 


Bishop,  which  thenceforth  was  applied  exclusively  to  the 
highest  order  of  the  ministry,  the  other  two  orders  being  the 
Presbyters  (Priests  or  Elders)  and  Deacons.  Thus  it  has 
continued  to  the  present  day. 

It  is  worthy  of  remark,  that  *'  early  writers  have  been  care- 
ful to  record  the  ecclesiastical  genealogy  or  succession  of  the 
Bishops,  in  several  of  the  principal  Churches.  Thus,  we 
have  catalogues  of  the  Bishops  of  Jerusalem,  Antioch,  Rome, 
&c. ;  though  it  does  not  appear  that  the  Presbyters  and 
Deacons  of  those  Churches  were  honored  with  any  similar 
notice."  In  like  manner,  catalogues  of  temporal  Rulers  are 
preserved,  when  the  names  of  oflicers  subordinate  to  them 
are  suffered  to  pass  into  oblivion.  It  is  easy  to  trace  back 
the  line  of  Bishops,  by  name,  from  our  own  day,  up  to  the 
Apostles  themselves. 

There  is  no  ancient  writer  on  ecclesiastical  matters,  who 
does  not  speak  of  the  division  of  the  ministry  into  different  and 
distinct  Orders,  and  of  certain  individuals  as  Bishops  of  par- 
ticular Churches ;  or  who  mentions,  as  existing  at  the  same 
time,  and  in  the  same  Churches,  any  other  persons  by  the 
same  name  of  Bishops. 

But,  it  is  to  be  observed,  that  it  is  not  only  necessary  that 
a  Church  should  preserve  the  true  Order  in  the  Ministry,  but 
also  that  it  retain  the  true  faith.  For  a  true  faith  and  true 
Order  are  both  necessary  to  constitute  a  Church.  All  the 
heretical  sects  of  the  ancient  Church  had  the  Apostolic  Mm- 
istry  ;  but,  when  they  departed  from  the  true  faith,  they  were 
excluded  from  the  communion  of  the  Church.  **  The  Arians, 
the  Donatists,  the  Novatians,  &c.  &/C.,  were  all  Episcopal  in 
their  Ministry,  and  in  this  respect  differed  in  nothing  fVom 
the  Orthodox  Catholic  Church.  Their  grand  error  lay  in  the 
want  of  that  union  of  Order  and  Faith,  which  are  essential 
to  the  being  of  a  Church." 

An  external  commission,  conveyed  by  Episcopal  consecra- 
tion or  ordination,  is  considered  necessary  to  constitute  a 
lawful  ministry;  and  it  is  therefore  declared,  by  the  Church, 
that  **  no  man  shall' be  accounted  or  taken  to  be  a  lawful 


EPISCOPALIANS. 


29 


i 


Bishop,  Priest,  or  Deacon,  in  this  Church,  or  suffered  to  ex- 
ecute any  of  said  functions,"  unless  he  has  "  had  Episcopal 
consecration  or  ordination  ;  "  and  the  power  of  ordaining,  or 
setting  apart  to  the  ministry,  and  of  laying  on  hands  upon 
others,  is  vested  in  the  Bishops. 

'I'he  ministry  is  of  Divine  appointment,  and  consists  of 
three  orders,  only,  —  Bishop,  Priest,  and  Deacon.  Tiie  gov- 
eminent  is  of  human  regulation,  and  may  be  modified  as  cir- 
cumstances require.  Other  officers  may  be  appointed,  and 
the  manner  in  which  ministers  are  invested  with  their  juris- 
diction may  be  varied.  To  use  the  language  of  the  Episcopal 
Church  in  the  United  States,  in  the  Preface  to  her  Book  of 
Common  Prayer,  *'  It  is  a  most  invaluable  part  of  that 
blessed  liberty,  wherewith  Christ  hath  made  us  free,  that,  in 
His  worship,  different  forms  and  usages  may,  without  offence, 
be  allowed,  provided  the  substance  of  the  faith  be  kept  entire ; 
and  that,  in  every  Church,  what  cannot  be  clearly  determined 
to  belong  to  Doctrine,  must  be  referred  to  Discipline ;  and 
therefore,  by  common  consent  and  authority,  may  be  altered, 
abridged,  enlarged,  amended,  or  otherwise  disposed  of,  as 
may  seem  most  convenient  for  the  edification  of  the  people, 

*  according  to  the  various  exigencies  of  times  and  occasions.' 

*  *  *  The  particular  Forms  of  Divine  Worship,  and  the 
Rites  and  Ceremonies  appointed  to  be  used  therein,  being 
things  in  their  own  nature  inditferenti  and  alterable,  and  so 
acknowledged,  it  is  but  reasonable,  that,  upon  weighty  and 
important  considerations,  according  to  the  various  exigencies 
of  times  and  occasions,  such  changes  and  alterations  should  be 
made  therein,  as  to  those,  who  arc  in  places  of  authority 
should,  from  time  to  time,  seem  either  necessary  or  expedient.'* 

In  the  Church  of  England,  there  are  Archbishops,  Deans, 
and  various  other  oflicers  and  titles  of  office ;  but  these  are 
of  local  authority,  and  do  not  interfere  with  the  three  Divine- 
ly-appointed orders.  To  use  the  hmguage  of  Hooker,  '*  1 
niJiy  securely,  therefore,  conclude,  that  there  are,  at  this  day, 
in  the  Church  of  England,  no  other  than  the  same  degrees 
of  ecclesiastical  orders,  namely,  Bishops,  Priests,  and  Dea- 
3* 


30 


EPISCOPALIANS. 


cons,  which  had  their  beginning  from  Christ  and  His  blessed 
Apostles  themselves.  As  for  Deans,  Prebendaries,  Parsons, 
Vicars,  Curates,  Archdeacons,  and  such  like  names,  being 
not  found  in  the  Scriptures,  we  have  been  thereby,  through 
some  men's  errors,  thought  to  allow  ecclesiastical  degrees 
not  known  nor  ever  heard  of  in  the  better  ages  of  former 
times.  All  these  are  in  truth  but  titles  of  office,"  admitted 
"as  the  state  of  the  Church  doth  need,  degrees  of  order  still 
remaining  the  same  as  they  were  from  the  beginning." 

Two  hundred  years  ago.  Hooker  gave  the  following  chal- 
lenge, which  has  never  yet  been  accepted  :  —  "  We  require 
you  to  find  but  one  Church  upon  the  face  of  the  whole  earth 
that  hath  not  been  ordered  by  Episcopal  regiment  since  the 
time  that  the  blessed  Apostles  were  here  conversant."  And 
though,  says  Bishop  Doane,  departures  from  it,  since  the 
time  of  which  he  spoke,  have  been  but  too  frequent  and  too 
great,  "  Episcopal  regiment"  is  still  maintained  as  Christ'd 
ordinance,  for  the  perpetuation  and  government  of  his  Church, 
and  is  received  as  such  by  eleven  twelfths  of  the  whole  Chris- 
tian world.  For  a  period  of  fifteen  hundred  years  after  the 
Apostolic  age,  ordination  by  Presbyters  was  totally  unknown, 
except  in  a  few  crooked  cases,  where  the  attempt  was  made, 
and  followed  by  instant  condemnation  from  the  Church,  and 
the  declaration  that  they  were  utterly  null  and  void.  There 
was  no  ministry  in  existence,  before  the  era  of  the  Rt  forma- 
tion, but  that  which  had  come  down  direct  from  the  Apos- 
tles, that  is,  the  Episcopal.  This  is  admitted  by  nearly  all 
the  opponents  of  Episcopacy. 

The  Episcopal  Church  in  the  United  States,  agrees  with 
that  of  England,  in  doctrine,  discipline,  and  worship,  with 
some  few  unessential  variations.  Their  Ritual,  or  Form  of 
Worship,  is  the  same,  except  that  some  few  parts  have  been 
omitted  for  the  sake  of  shortening  the  service,  or  for  othr 
reasons.  Changes  became  necessary  in  the  prayers  for  Rulers, 
in  consequence  of  the  independence  of  the  United  States. 

The  different  Episcopal  parishes  in  each  of  the  United 
States,  (except  in  some  of  the  newly-settled  parts  of  the 


I 


EPISCOPALIANS. 


31 


Counliy,  where  two  or  more  States  are  united  for  this  pur- 
pose,) are  connected  by  a  Constitution,  which  provides  for  a 
convention  of  the  clergy  and  lay  delegates  from  each  parish 
in  the  State  or  Diocese.  This  Convention  is  held  annually, 
and  regulates  the  local  concerns  of  its  own  Diocese,  the 
Bishop  of  which,  is  the  President  of  the  Convention.  The 
Conventions  of  the  difterent  Dioceses  elect  Deputies  to  a 
General  Convention,  which  is  held  once  in  three  years 
Each  Diocese  may  elect  four  Clergymen  and  four  Laymen, 
as  delegates,  who,  when  assembled  in  General  Convention, 
form  what  is  called  the  "House  of  Clerical  and  Lay  Dep- 
uties," each  Order  from  a  Diocese  having  one  vote,  and  the 
concurrence  of  both  being  necessary  to  every  act  of  the 
Convention.  The  Bishops  form  a  separate  House,  with  a 
right  to  originate  measures  for  the  concurrence  of  the  House 
of  Clerical  and  Lay  Deputies,  each  House  having  a  negative 
upon  the  other,  as  in  the  Congress  of  the  United  States. 
The  whole  Church  is  governed  by  Canons,  framed  by  the 
General  Convention.  These  Canons  regulate  the  mode  of 
elections  of  Bishops,  declare  the  age  and  qualifications  neces- 
sary for  obtaining  the  orders  of  Deacon  or  Priest,  the  studies 
to  be  previously  pursued,  the  examinations  which  each  can- 
didate is  to  undergo,  and  all  other  matters  of  permanent 
legislation.  Deacon's  orders  cannot  be  conferred  on  any  person 
under  the  age  of  twenty-one,  nor  those  of  Priest  before  that  of 
twenty-four.  A  Bishop  must  be  at  least  thirty  years  of  age. 
Prejudices  have  prevailed  against  the  Episcopal  Church, 
and  probably  still  exist  in  the  minds  of  some  persons,  from 
an  impression,  that  Episcopacy  is  not  congenial  with  a  re- 
publican form  of  government,  and  the  civil  institutions  of  our 
Country.  But,  that  this  is  an  erroneous  opinion,  will  be  evi- 
dent, to  any  one  who  will  carefully  and  impartially  examine 
the  subject.  It  will  be  seen,  from  what  has  been  stated  above, 
that  its  Constitution  is  founded  on  the  representative  princi- 
ple, and  is  strikingly  analogous  to  the  form  of  government 
of  the  United  States.  "In  the  permanent  official  stations  of 
the  Bishops  and  Clergy  in  her  legislative  bodies,  our  own 


I 


32 


EPISCOPALIANS. 


Church,"  says  Bishop  Hobart,  "  resembles  all  other  religious 
communities,  whose  clergy  also  are  permanent  legislators. 
But,  in  some  respects,  she  is  more  conformed  than  they  are 
to  the  organization  of  our  civil  governments.  Of  these,  it  is 
a  characteristic,  that  legislative  power  is  divided  between  two 
branches.  And  it  is  a  peculiar  character  of  our  own  Church, 
that  her  legislative  power  is  thus  divided.  Again,  a  single 
responsible  Executive  characterizes  our  civil  constitutions. 
The  same  feature  marks  our  own  Church,  in  the  single  Epis- 
copal Executive  in  each  Diocese,  chosen,  in  the  first  instance, 
by  the  Clergy  and  representatives  of  the  Laity.  Nor  are 
these  the  only  points  in  which  the  Bishop  of  our  Church  may 
feel  pleasure  in  asserting  the  free  and  republican  constitution 
of  our  government ;  for,  in  our  ecclesiastical  judicatories,  the 
representatives  of  the  laity  possess  strict  coordinate  authority, 
—  the  power  of  voting  as  a  separate  body,  and  of  annulling, 
by  a  majority  of  votes,  the  acts  of  the  Bishops  and  Clergy." 
The  doctrines  of  the  Episcopal  Church  are  contained  in 
the  Thirty-nine  Articles  of  Religion,  subjoined  to  this  notice. 
See  Book  of  Homilies,  the  Canons  of  the  Church,  Archbishop 
Potter's  Discourse  on  Church  Government,  Hooker's  Eccle- 
siastical Polity,  Daubeny's  Guide  to  the  Church,  Burton's 
Early  English  Church,  the  Church  Dictionaries  of  Rev.  Dr 
Hook  and  Rev.  Mr.  Staunton,  Bishop  Onderdonk's  Episco- 
pacy Examined  and  Reexamined,  and  other  similar  works. 


HISTORICAL  JNOTICE  OF  THE  CHURCH  IN  THE  UJSITED 

STATES. 

Though  the  greater  proportion  of  the  early  emigrants 
to  this  Country  were  opposed  to  the  form  of  religious 
worship  established  in  the  Mother  Country,  some  of  them 
were  devoted  adherents  of  that  establishment,  and  Epis- 
copal churches  existed,  of  course,  in  several  of  the  Colonies, 
at  an  early  period,  although,  from  the  opposition  made  to  them 
by  the  other  emigrants,  and  from  other  causes,  the  number 
was  not  so  considerable  as  might  have  been  expected  under 
different  circumstances.     At  the  commencement  of  the  Rev 


FPISCOP  ALIENS. 


33 


olutionary  War,  there  were  not  more  than  eighty  yarochial 
clergymen  North  and  East  of  Maryland ;  and  these,  with  the 
exception  of  those  in  the  towns  of  Boston  and  Newport,  and 
the  cities  of  New  York  and  Philadelphia,  derived  the  princi- 
pal part  of  their  support  from  England,  through  the  "  Society 
for  the  Propagation  of  the  Gospel  in  Foreign  Parts,"  an  old 
and  venerable  Institution,  yet  in  existence,  and  still  zealously 
engaged  in  spreading  the  Gospel  to  the  utmost  parts  of  the 
earth.  In  Maryland  and  Virginia,  the  members  of  the 
Church  were  much  more  numerous,  than  in  the  other 
parts  of  the  Country,  and  the  clergy  were  supported  by  a 
legal  establishment. 

The  distance  of  this  from  the  Mother  Country,  and  the 
consequent  separation  of  the  members  of  the  Church  from 
their  parent  stock,  which  rendered  them  dependent  for  the 
ministry  upon  emigrations  from  England,  or  obliged  them  to 
send  candidates  to  that  Country,  for  Holy  Orders,  operated 
as  a  serious  obstacle  to  the  increase  of  the  Church  here. 
All  the  clergy  of  this  Country  were  attached  to  the  diocese 
of  the  Bishop  of  London,  who  thus  became  the  only  bond  of 
union  between  them ;  but  his  authority  could  not  be  effectu- 
ally exerted,  at  such  a  distance,  in  those  cases  where  it  was 
most  needed ;  and,  for  these  and  other  reasons,  several  efforts 
were  made  by  the  clergy  to  obtain  an  American  Episcopate. 
But  the  jealousy  with  which  such  a  measure  was  regarded  by 
other  denominations,  and  the  great  opposition  with  which  it 
consequently  met,  prevented  the  accomplishment  of  the  de- 
sign. When,  however,  the  tie,  which  had  thus  bound  the 
members  of  the  Church  together  in  one  communion,  had 
been  severed,  by  the  independence  of  the  United  States,  it 
was  necessary  that  some  new  bond  of  union  should  be 
adapted ;  and  renewed  efforts  were  made  to  procure  an 
Episcopate. 

The  clergy  of  the  Church  in  Connecticut,  at  a  meeting 
held  in  March,  1783,  elected  the  Rev.  Samuel  Seabury, 
D.  D.,  their  Bishop,  and  sent  him  to  England,  with  an  appli- 
cation to  the  Archbishop  of  Canterbury  for  his  consecration 


I 


84 


EPISCOPALIANS. 


to  that  holy  office.  The  English  Bishops  were  unable  to 
consecrate  him,  till  an  Act  of  Parliament,  authorizing  them  so 
to  do,  could  be  passed ;  and  he  then  made  application  to  the 
Bishops  of  the  Church  in  Scotland,  who  readily  assented  to 
the  request,  and  he  was  consecrated  by  them,  in  Aberdeen, 
on  the  14th  of  November,  1784.  The  Prelates,  who  were 
thus  the  instruments  of  first  communicating  the  Episcopate 
to  this  Country,  were,  the  Right  Reverend  Robert  Kilgour, 
D.  D.,  Bishop  of  Aberdeen,  the  Right  Reverend  Arthur 
Petrie,  D.  D.,  Bishop  of  Ross  and  Moray,  and  the  Right 
Reverend  John  Skinner,  D.  D.,  Coadjutor  Bishop  of  Aber- 
deen. Bishop  Seabury  returned  to  this  Country,  immediate- 
ly after  his  consecration,  and  commenced  his  Episcopal  du- 
ties without  delay. 

A  few  clergymen  of  New  York,  New  Jersey,  and  Penn- 
sylvania, having  held  a  meeting  at  Brunswick,  N.  J.,  on  the 
13th  and  14th  of  May,  1784,  for  the  purpose  of  consulting 
in  what  way  to  renew  a  Society  for  the  support  of  widows 
and  children  of  deceased  clergymen,  determined  to  procure 
a  larger  meeting  on  the  5th  of  the  ensuing  October,  not  only 
for  the  purpose  of  completing  the  object  for  which  they  had 
then  assembled,  but  also  to  confer  and  agree  on  some  gen- 
eral principles  of  a  union  of  the  Church  throughout  the 
States.  At  this  latter  meeting,  a  plan  of  ecclesiastical  union 
was  agreed  upon,  with  great  unanimity ;  and  a  recommenda- 
tion to  the  several  States,  to  send  delegates  to  a  general 
meeting,  at  Philadelphia,  in  September,  1785,  was  adopted. 

At  the  meeting,  in  Philadelphia,  in  September  and  Octo- 
ber, 1785,  there  were  present,  deputies  from  seven  of  the 
thirteen  States.  This  Convention  framed  an  Ecclesiastical 
Constitution,  recommended  sundry  alterations  in  the  Book 
of  Common  Prayer,  to  adapt  it  to  the  local  circumstances 
of  the  Country,  now  severed  from  the  parent  State,  and 
also  took  some  measures  towards  procuring  the  Episcopate 
from  England.  An  Address  was  forwarded  to  the  English 
Bishops,  through  his  Excellency  John  Adams,  then  Minister 
to  England,  and  afterwards  President  of  the  United  States^ 


EPISCOPALIANS. 


35 


who  zealously  used  his  influence  to  promote  the  views  of  the 
Convention. 

Another  Convention  was  held  in  Philadelphia,  in  June, 
1786,  at  which,  a  Letter  was  read,  from  the  Archbishops  and 
Bishops  of  England,  in  answer  to  the  Address  forwarded 
from  the  preceding  Convention ;  and  another  Address  to  the 
same  Right  Reverend  Prelates,  was  adopted,  to  accompany 
the  Ecclesiastical  Constitution  now  finally  agreed  upon. 
This  Convention  then  adjourned,  to  meet  again  whenever 
answers  should  be  received  from  England.  The  next  meet- 
ing was  held  at  Wilmington,  in  Delaware,  in  October,  1786, 
at  which.  Letters  from  the  English  Prelates  were  read,  and 
also  an  Act  of  Parliament,  authorizing  the  consecration  of 
Bishops  for  foreign  places.  Sundry  further  amendments  and 
modifications  of  the  Ecclesiastical  Constitution,  and  Book  of 
Common  Prayer,  were  agreed  upon,  another  Address  to  the 
English  Prelates  was  adopted,  and  testimonials  signed  for 
three  clergymen,  who  had  been  elected  Bishops  by  their 
respective  Dioceses.  Two  of  these  clergymen  proceeded  to 
England,  in  the  course  of  the  next  month ;  and,  after  some 
further  delays,  all  difficulties  were  finally  removed,  and  the 
Rev.  William  White,  D.  D.,  of  Philadelphia,  and  the  Rev. 
Samuel  Provoost,  D.  D.,  of  New  York,  having  been  elected 
to  the  Bishoprics  of  Pennsylvania  and  New  York,  were 
consecrated  to  their  high  and  holy  office,  on  the  fourth  of 
February,  A.  D.  1787,  in  the  chapel  of  the  Archiepiscopal 
palace  at  Lambeth,  by  the  Most  Reverend  John  Moore, 
D.  D.,  Archbishop  of  Canterbury,  assisted  by  the  Most  Rev- 
erend William  Markham,  D.  D.,  Archbishop  of  York,  the 
Right  Reverend  Charles  Moss,  D.  D.,  Bishop  of  Bath  and 
Wells,  and  the  Right  Reverend  Charles  HinchlifF,  D.  D., 
Bishop  of  Peterborough.  The  newly-consecrated  Bishops 
returned  to  America,  April  7,  1787,  and  soon  after,  began 
the  exercise  of  their  Episcopal  functions  in  their  respective 
dioceses. 

Of  these  three  original  Bishops  of  the  Church,  Bishop  Sea- 
bury  discharged  his  Episcopal  duties  between  nine  and  ten 


If 

I 


36 


EPISCOPALIANS. 


years,  and  died,  February  25,  1796.  Bishop  White  contm 
ued  to  be  as  a  patriarch  of  the  Church  for  many  years,  his 
life  having  been  prolonged  to  the  age  of  88,  and  the  dis- 
charge of  his  Episcopal  functions  having  continued  forty-nine 
years.  He  died,  July  17, 1836.  Bishop  Provoost  died,  Sep- 
tember 6,  1815,  in  the  twenty-ninth  year  of  his  Episcopate. 

The  first  triennial  Convention  of  the  Church  was  held  in 
July  and  August,  1789,  and  the  sessions  of  this  body  continue 
to  be  regularly  held  every  three  years.  Rev.  James  Madison, 
D.  D.,  was  consecrated  Bishop  of  Virginia,  by  the  Archbishop 
of  Canterbury,  September  19, 1790,  and  died  March  6, 1812. 
Rev.  Thomas  John  Claggett,  D.  D.,  of  Maryland,  was  the  first 
Bishop  consecrated  in  the  United  States,  having  been  elevated 
to  that  holy  Order  by  the  Right  Reverend  Bishops  Provoost, 
Seabury,  White,  and  Madison,  in  New  York,  September 
17,  1792;  since  which  time,  thirty-three  Bishops  have  been 
consecrated,  making  the  whole  number,  thirty-eight,  of  whom 
twenty  are  now  living.  For  the  succession  of  Bishops,  from 
the  first  establishment  of  the  Church,  to  the  present  day,  see 
Statistics.  ■ 

The  last  General  Convention  was  held  in  New  York,  in 
October,  1841,  at  which  time,  there  were  present,  twenty- 
one  Bishops,  and  79  clerical  and  57  lay  members.  The 
Bishops  reported  the  consecration  of  93  churches,  the  or- 
dination of  355  clergymen,  and  the  confirmation  of  14,707 
persons,  in  the  years  1838  to  1841.  The  whole  number  of 
clergymen,  at  the  present  time,  (1842,)  is  1114.  Other  facts 
of  interest,  in  relation  to  the  Church  in  this  Country,  will  be 
found  among  the  Statistics  of  this  volume ;  and  for  more  full 
information,  the  reader  is  referred  to  *'  Swords's  Pocket  Al- 
manack, Churchman's  Register,  and  Ecclesiastical  Calen- 
dar," a  valuable  little  manual,  published  annually,  and  to  the 
"  Churchman's  Almanack,"  also  published  annually ;  and  for 
historical  notices,  reference  may  be  made  to  Bishop  White's 
"Memoirs  of  the  Protestant  Episcopal  Church,"  Journals  of 
the  General  and  State  Conventions,  Hawks's  Ecclesiastical 
History  of  different  States,  and  other  similar  works 


EPISCOPALIANS. 


v;  ARTICLES  OF  RELIGION, 

I  Jis  established  by  the  Bishops,  the  Clergy,  and  Laity  of  the  Protestant 
Episcopal  Church  in  the  United  States  of  America,  in  Convention, 
on  tite  twelfth  Day  of  September,  in  the  Year  of  our  Lord,  one 
thousand  eight  hundred  and  one. 

"Article  I.  Of  Faith  in  the  Holy  Trinity.  —  There  is 
but  one  living  and  true  God,  everlasting,  without  body,  parts, 
or  passions;  of  infinite  power,  wisdom,  and  goodness;  the 
Maker  and  Preserver  of  all  things,  both  visible  and  invisible. 
And  in  unity  of  this  Godhead  there  be  three  persons,  of  one 
substance,  power,  and  eternity ;  the  Father,  the  Son,  and  the 
Holy  Ghost. 

"  Art.  II.  Of  the  Word,  or  Son  of  God,  which  teas 
made  very  Man. — The  Son,  which  is  the  Word  of  the  Fa- 
ther, begotten  from  everlasting  of  the  Father,  the  very  and 
eternal  God,  of  one  substance  with  the  Father,  took  man's 
nature  in  the  womb  of  the  blessed  Virgin,  of  her  substance : 
so  that  two  whole  and  perfect  natures,  that  is  to  say,  the 
Godhead  and  Manhood,  were  joined  together  in  one  person, 
never  to  be  divided ;  whereof  is  one  Christ,  very  God,  and 
very  Man ;  who  truly  suffered,  was  crucified,  dead,  and 
buried,  to  reconcile  His  Father  to  us,  and  to  be  a  sacrifice, 
not  only  for  original  guilt,  but  also  for  actual  sins  of  men. 

"  Art.  III.  Of  the  going  down  of  Christ  into  Hell.  —  As 
CI  rist  died  for  us,  and  was  buried,  so  also  is  it  to  be  believed, 
that  He  went  down  into  hell. 

"  Art.  IV.  Of  the  Resurrection  of  Christ.  —  Christ  did 
truly  rise  again  from  death,  and  took  again  His  body,  with 
flesh,  bones,  and  all  things  appertaining  to  the  perfection  of 
man's  nature,  wherewith  He  ascended  into  heaven,  and  there 
sitteih,  until  He  return  to  judge  all  men  at  the  last  day. 

"  Art.  V.  Of  the  Holy  Ghost.  —  The  Holy  Ghost,  pro- 
ceeding from  the  Father  and  the  Son,  iri  of  one  substance, 
majesty,  and  glory,  with  the  Father  and  the  Son,  very  and 
eternal  God. 

"  Art.  VI.     Of  the  Sufficiency  of  the  Holy  Scriptures  for 


!i'? 


i 
11 


3S 


EPISCOPALIANS. 


■!'t 


Salvation.  —  Holy  Scripture  containeth  all  things  necessary 
to  salvation ;  so  that  whatsoever  is  not  read  therein,  nor  may 
be  proved  thereby,  is  not  to  be  required  of  any  man,  that  it 
should  be  believed  as  au  article  of  the  faith,  or  be  thought 
requisite  or  necessary  to  salvation.  In  the  name  of  the  Holy 
Scripture  we  do  understand  those  Canonical  Books  of  the 
Old  and  New  Testament,  of  whose  authority  was  never  any 
doubt  in  the  Church. 

"  Of  the  Names  and  Number  of  the  Canonical  Books.  - 
Genesis,  Exodus,  Leviticus,  Numeri,  Deuteronomium,  Josh- 
ue,  Judges,  Ruth,  The  First  Book  of  Samuel,  The  Second 
Book  of  Sa}nuel,  The  First  Book  of  Kings,  The  Second  Book 
of  Kings,  The  First  Book  of  Chronicles,  The  Second  Book 
of  Chronicles,  The  First  Book  of  Esdras,  The  Second  Book 
of  Esdras,  The  Book  of  Hester,  The  Book  of  Job,  The 
Psalms,  The  Proverbs,  Ecclesiastes  or  Preacher,  Cantica 
or  Songs  of  Solomon,  Four  Prophets  the  greater,  T'.velve 
Prophets  the  less. 

"  And  the  other  Books  (as  Hierome  saith)  the  Church 
doth  read  for  example  of  life,  and  instruction  of  manners,  but 
yet  doth  it  not  apply  them  to  establish  any  doctrine ;  such 
are  these  following : 

'*  The  Third  Book  of  Esdras,  The  Fourth  Book  of  Esdras, 
The  Book  of  Tobias,  The  Book  of  Judith,  The  Rest  of  the 
Book  of  Hester,  The  Book  of  Wisdom,  Jesus  the  Son  of 
Sirach,  Baruch  the  Prophet,  The  Song  of  the  Three  Children, 
The  Story  of  Susanna,  Of  Bel  and  the  Dragon,  The  Prayer 
of  Manasses,  The  First  Book  of  Maccabees,  The  Second 
Book  of  Maccabees. 

*'  All  the  Books  of  the  New  Testament,  as  they  are  com- 
monly received,  we  do  receive,  and  account  them  Canonical. 

"Art.  VH.  Of  the  Old  Testament.— The  Old  Testa- 
ment is  not  contrary  to  the  New ;  for  both  in  the  Old  and  New 
Testament,  everlnsting  life  is  offered  to  mankind  by  Christ,  who 
18  the  only  Mediator  between  God  and  man,  being  both  God 
and  Man.  Wherefore  they  are  not  to  be  heard,  which  feign, 
that  the  old  fathers  did   look  only  for  transitory   promises. 


EPISCOPALIANS. 


39 


ecessary 
nor  may 
,  that  it 
thought 
he  Holy 
of  the 
;ver  any 


(I 


'ooks. " 
,  Josh- 
Second 
id  Book 
id  Book 
id  Book 
3b,  The 
Cantica 
T'.velve 

Church 
lers,  but 
e;  such 

'  Esdras, 
t  of  the 
Son  of 
hildren, 
Prayer 
Second 

re  com- 
nonical. 
1  Testa- 
nd  Now 
ist,  who 
">th  God 
li  feign, 
-omises. 


Although  the  law  given  from  God  by  Moses,  as  touching  cer- 
emonies and  rites,  do  not  bind  Christian  men,  nor  the  civil 
precepts  thereof  ought  of  necessity  to  be  received  in  any 
commonwealth;  yet,  notwithstanding,  no  Christian  man 
whatsoever  is  free  from  the  obedience  of  the  commandments 
which  are  called  Moral. 

"  Art.  VIII.  Of  the  Cn-cds.  — The  Nicene  Creed,  and 
that  which  is  commonly  called  the  Apostles'  Creed,  ought 
thoroughly  to  be  received  and  believed ;  for  they  may  be 
proved   by  most  certain  warrants  of  Holy   Scripture. 

"Art.  IX.  Of  Original  or  BirtJi-Sin.  —  Original  sin 
Ktmdeth  not  in  the  following  of  Adam,  (as  the  Pelagians  do 
vainly  talk,)  but  it  is  the  fault  and  corruption  of  the  nature 
of  every  man,  that  naturally  is  engendered  of  the  offspring  of 
Adam,  whereby  man  is  very  far  gone  from  original  righteous- 
ness, and  is,  of  his  own  nature,  inclined  to  evil,  so  that  the 
flesh  lusteth  always  contrary  to  the  Spirit ;  and  therefore,  in 
every  person  born  into  this  world,  it  deserveth  God's  wrath 
and  damnation.  And  this  infection  of  nature  doth  remain, 
yea,  in  them  that  are  regenerated;  whereby  the  lust  of  the 
flesh,  called  in  Greek,  ^q^vr^ua  auqxbg,  which  some  do  ex- 
pound the  wisdom,  some  sensuality,  some  the  affection,  some 
the  desire,  of  the  flesh,  is  not  subject  to  the  law  of  God.  And 
although  there  is  no  condemnation  for  them  that  believe  and 
are  baptized,  yet  the  Apostle  doth  confess,  that  concupiscence 
and  lust  hath  of  itself  the  nature  of  sin. 

"Art.  X.  Of  Free  Will.  —  The  condition  of  man,  aftei 
the  ftill  of  Adam,  is  such,  that  he  cannot  turn  and  prepare 
himself,  by  his  own  natural  strength  and  good  works,  to  faith, 
and  calling  upon  God ;  wherefore  we  have  no  power  to  do 
good  works  pleasant  and  acceptable  to  God,  without  the 
grace  of  God  by  Christ  preventing  us,  that  we  may  have  a 
good  will,  and  working  with  us,  when  we  have  that  good 
will. 

"Art.  XI.  Of  the  Justification  of  Man, —  We  are  ac 
counted  righteous  before  God,  only  for  the  merit  of  our  Lord 
and  Savior  Jesus  Christ  by  faith,  and  not  for  our  own  works 


I 

'3 


40 


EPISCOPALIANS. 


or  deservings.  Wherefore,  that  we  are  justified  by  faith  only, 
is  a  most  wholesome  doctrine,  and  very  full  of  comfort,  as 
more  largely  is  expressed  in  the  Homily  of  Justification. 

"  Art.  XII.  Of  Good  Works.  —  Albeit  that  good  works, 
which  are  the  fruits  of  faith,  and  follow  after  justification, 
cannot  put  away  our  sins,  and  endure  the  severity  of  God's 
judgment;  yet  are  they  pleasing  and  acceptable  to  God  in 
Christ,  and  do  spring  out,  necessarily,  of  a  true  and  lively 
faith,  insomuch  that  by  them  a  lively  faith  may  be  as  evident- 
ly known,  as  a  tree  discerned  by  the  fruit. 

"Art.  XIII.  Of  Works  before  Justification.  —  Works 
done  before  the  grace  of  Christ,  and  the  inspiration  of  his 
Spirit,  are  not  pleasant  to  God,  forasmuch  as  they  spring  not 
of  faith  in  Jesus  Christ,  neither  do  they  make  men  meet  to 
receive  grace,  or  (as  the  school  authors  say)  deserve  grace 
of  congruity ;  yea,  rather,  for  that  they  are  not  done  as  God 
hath  willed  and  commanded  them  to  be  done,  we  doubt  not 
but  they  have  the  nature  of  sin. 

**  Art.  XIV.  Of  Works  of  Supererogation.  —  Voluntary 
works,  besides  over  and  above  God's  commandments,  which 
they  call  works  of  supererogation,  cannot  be  taught  without 
arrogancy  and  impiety ;  for  by  them  men  do  declare,  that 
they  do  not  only  render  unto  God  as  much  as  they  are  bound 
to  do,  but  that  they  do  more  for  His  sake  than  of  bounden  duty 
is  required;  whereas  Christ  saith  plainly.  When  ye  have 
done  all  that  are  commanded  to  you,  say.  We  are  unprofitable 
servants. 

"Art.  XV.  Of  Christ  alone  without  Sin. — Christ,  in 
the  truth  of  our  nature,  was  made  like  unto  us  in  all  things, 
sin  only  except,  from  which  He  was  clearly  void,  both  in  Ilia 
flesh  and  in  His  spirit.  He  came  to  be  a  Lamb  without  spot, 
who,  by  sacrifice  of  Himself  once  made,  should  take  away  the 
sins  of  the  world;  and  sin  (as  Saint  John  saith)  was  not  in 
Him.  But  all  we  the  rest  (although  b;iptized  and  born  again 
in  Christ)  yet  offend  in  many  things ;  and  if  we  say  we  have 
no  sin,  we  deceive  ourselves,  and  the  truth  is  not  in  us. 

"  Art.  XVI.     Of  Sin  after  Baptism.  —  Not  every  deadly 


EPISCOPALIANS. 


41 


I 


aith  only, 

)nifort,  as 

tion. 

ad  works, 

tificaticn, 

of  God's 

0  God  in 
nd  lively 
s  evident- 

—  Works 
an  of  his 
pring  not 

1  meet  to 
ve  grace 
le  as  God 
oubt  not 

Voluntary 
ts,  which 
t  without 

I  are,  that 
re  bound 
iden  duty 

ye  have 
profitable 

IJhrist,  in 

II  things, 
th  in  His 
lout  spot, 
away  the 
as  not  in 
arn  again 

we  have 
us. 
ry  deadly 


sin  willingly  committed  after  baptism,  is  sin  against  the 
Holy  Ghost,  and  unpardonable.  Wherefore  the  grant  of  re- 
pentance is  not  to  be  denied  to  such  as  fall  into  sin  after  bap- 
tism. After  we  have  received  the  Holy  Ghost,  we  may 
depart  from  grace  given,  and  fall  into  sin,  and  by  the  grace 
of  God  (we  may)  arise  again,  and  amend  our  lives.  And 
therefore  they  are  to  be  condemned,  which  say,  they  can  no 
more  sin  as  long  as  they  live  here,  or  deny  the  place  of  for- 
giveness to  such  as  truly  repent. 

"  Art.  XVH.  Of  Predestination  and  Election.  —  Pre- 
destination to  life  is  the  everlasting  purpose  of  God,  whereby 
(before  the  foundations  of  the  world  were  laid)  He  hath  con- 
stantly decreed,  by  His  counsel,  secret  to  us,  to  deliver  from 
curse  and  damnation  those  whom  He  hath  chosen  in  Christ 
out  of  mankind,  and  to  bring  them  by  Christ  to  everlasting 
salvation,  as  vessels  made  to  honor.  Wherefore  they,  which 
be  endued  with  so  excellent  a  benefit  of  God,  be  called  ac- 
cording to  God's  purpose  by  His  Spirit  working  in  due 
season :  they,  through  grace,  obey  the  calling :  they  be  jus- 
tified freely  :  they  be  made  sons  of  God  by  adoption  :  they  be 
made  like  the  image  of  His  only  begotten  Son  Jesus  Christ : 
they  walk  religiously  in  good  works ;  and  at  length,  by  God'a 
mercy,  they  attain  to  everlasting  felicity. 

"  As  the  godly  consideration  of  predestination,  and  our 
election  in  Christ,  is  full  of  sweet,  pleasant,  and  unspeak- 
able comfort  to  godly  persons,  and  such  as  feel  in  themselves 
the  working  of  the  Spirit  of  Christ,  mortifying  the  works  of 
the  flesh  and  their  earthly  members,  and  drawing  up  their 
mind  to  high  and  heavenly  things,  as  well  because  it  doth 
greatly  establish  and  confirm  their  faith  of  eternal  salvation, 
to  be  enjoyed  through  Christ,  as  because  it  doth  fervently 
kindle  their  love  towards  God ;  so,  for  curious  and  carnal 
persons,  lacking  the  Spirit  of  Christ,  to  have  continually  be- 
fore their  eyes  the  sentence  of  God's  predestination,  is  a  mos^t 
dangerous  downfall,  whereby  the  devil  doth  thrust  thetn 
either  into  desperation,  or  into  wretchlessness  of  most  un< 
clean  living,  no  less  perilous  than  desperation. 
4* 


!l-. 


iii 


I 


42 


EPIlSCOPALlANS. 


\\ 


"  Furthermore,  we  must  receive  God's  promises  in  such 
wise  as  they  be  generally  set  forth  to  us  in  Holy  Scripture 
and,  in  our  doings,  that  will  of  God  is  to  be  followed,  which 
we  have  expressly  declared  unto  us  in  the  Word  of  God. 

**  Art.  XVIII.  Of  obtaining  eternal  Salvation  only  by 
the  Name  of  Christ.  —  They  also  are  to  be  had  accursed, 
that  presume  to  say,  That  every  man  shall  be  saved  by  the  law 
or  sect  which  he  professeth,  so  that  he  be  diligent  to  frame 
his  life  according  to  that  law,  and  the  light  of  nature.  For 
Holy  Scripture  doth  set  out  unto  us  only  the  Name  of  Jesus 
Christ,  whereby  men  must  be  saved. 

"  Art.  XIX.  Of  the  Church.  —  The  visible  Church  of 
Christ  is  a  congregation  of  faithful  men,  in  the  which  the 
pure  Word  of  God  is  preached,  and  the  sacraments  be  duly 
ministered  according  to  Christ's  ordinance,  in  all  those 
things  that  of  necessity  are  requisite  to  the  same. 

"  As  the  Church  of  Hierusalem,  Alexandria,  and  Antioch, 
have  erred,  so  also  the  Church  of  Rome  hath  erred,  not  only 
in  their  living  and  manner  of  ceremonies,  but  also  in  matters 
of  faith. 

**  Art.  XX.  Of  the  Authority  of  the  Church.  —  The 
Church  hath  power  to  decree  rites  or  ceremonies,  and  au- 
thority in  controversies  of  faith ;  and  yet  it  is  not  lawful  foi 
the  Church  to  ordain  any  thing  that  is  contrary  to  God's 
Word  writt(  i ;  neither  may  it  so  expound  one  place  of 
Scripture,  that  it  be  repugnant  to  another.  Wherefore,  al- 
though the  Church  be  a  witness  and  a  keeper  of  Holy  Writ, 
yet,  as  it  ought  not  to  decree  any  thing  against  the  same,  so 
besides  the  same  ought  it  not  to  enforce  any  thing  to  be  be- 
lieved for  necessity  of  salvation. 

"  Art.  XXI.     Of  the  Authority  of  General  Councils.* 

"  Art.  XXII.  Of  Purgatory.  —  The  Romish  doctrine 
concerning  purgatory,  pardons,  worshipping,  and  adoration, 
as  well   of  images  as   of  reliques,  and  also  invocation  of 

*  The  2lBt  of  the  former  Articles  is  omitted,  because  it  is  partly  of  a 
local  and  civil  nature,  and  is  provided  for,  as  to  the  remaining  jarts  of 
it,  in  other  Articles. 


EPISCOPALIANS. 


43 


in  such 
criptiire 
d,  which 
^od. 

only  by 
iccursed, 
y  the  law 
to  frame 
re.  For 
of  Jesus 

lurch  of 

hich  the 

be  duly 

ill   those 

Antioch, 
not  only 
I  matters 

.  —  The 
and  au- 
iwful  foi 
o  God's 
)lace  of 
ifore,  al- 
ly Writ, 
lamc,  so 
0  be  be- 

cih* 
Joctrine 
oration, 
tion  of 

rtly  of  8 
[arts  of 


suints,  is  a  fond  thing  vainly  invented,  and  grounded  upon 
no  warranty  of  Scripture,  but  rather  repugnant  to  the  Word 
of  God.     . 

"Art.  XXIII.  Of  3Rnistering  in  the  Congregation. — 
It  is  not  lawful  for  any  man  to  take  upon  him  the  office  of 
public  preaching,  or  ministering  the  sacraments  in  the  Con- 
gregation, before  he  be  lawfully  called,  and  sent  to  execute 
the  same.  And  those  we  ought  to  judge  lawfblly  called  and 
sent,  which  be  chosen  and  called  to  this  work  by  men  who 
have  public  authority  given  unto  them  in  the  Congregation, 
to  call  and  send  ministers  into  the  Lord's  vineyard. 

"  Art.  XXIV.  Of  Speaking  in  the  Congregation  in  such 
a  Tongue  as  the  People  under standeth.  —  It  is  a  thing  plainly 
repugnant  to  the  Word  of  God,  and  the  custom  of  the 
primitive  Church,  to  have  public  prayer  in  the  Church,  or  to 
minister  the  sacraments,  in  a  tongue  not  understanded  of  the 
people. 

"  Art.  XXV.  Of  the  Sacraments.  —  Sacraments  or- 
dained of  Christ,  be  not  only  badges  or  tokens  of  Christian 
men's  profession ;  but  rather  they  be  certain  sure  witnesses, 
and  effectual  signs  of  grace,  and  God's  good  will  toward  us, 
by  the  which  He  doth  work  invisibly  in  us,  and  doth  not  only 
quicken,  but  also  strengthen  and  confirm  our  faith  in  Him. 

••  There  are  two  Sacraments  ordained  of  Christ  our  Lord 
in  the  Gospel,  that  is  to  say,  Baptism,  and  the  Supper  of  the 
Lord. 

"  Those  five  commonly  called  sacraments,  that  is  to  say. 
Confirmation,  Penance,  Orders,  Matrimony,  and  Extreme 
Unction,  are  hot  to  be  counted  for  Sacraments  of  the  Gospel, 
being  such  as  have  grown,  partly  of  the  corrupt  following  of 
the  Apostles,  partly  are  states  of  life  allowed  by  the  Scrip- 
tures ;  but  yet  have  not  like  nature  of  Sacraments  with  Bap- 
tism and  the  Lord's  Supper,  for  that  they  have  not  any  visible 
sign  or  ceremony  ordained  of  God. 

**  The  Sacraments  were  not  ordained  of  Christ  to  be  gazed 
upon,  or  to  be  carried  about,  but  that  we  should  duly  use 
them.     And  in  such  only  as  worthily  receive  the  same,  they 


■to 


It 


I 


44 


FPISCOPALIANS. 


ii 


II 


Hi! 


li 


have  a  wholesome  oflbct  or  operation ;  but  they  that  receive 
them  unworthily  purchase  to  themselves  damnation,  as  Saint 
Paul  saith. 

**  Art.  XXVI.  Of  the  Umoorthiness  of  the  Ministers^ 
which  hinders  not  the  Effect  of  the  Sacraments.  —  Although 
in  the  visible  Church,  the  evil  be  ever  mingled  with  thf 
good,  and  sometime  the  evil  have  chief  authority  in  the  min 
istration  of  the  Word  and  Sacraments;  yet,  forasmuch  a* 
they  do  not  the  same  in  their  own  name,  but  in  Christ's,  and 
do  minister  by  his  commission  and  authority,  we  may  use 
tneir  mmistry,  both  in  hearing  the  Word  of  God,  and  in 
receiving  the  Sacraments.  Neither  is  the  effect  of  Christ's 
ordinance  taken  away  by  their  wickedness,  nor  the  grace  of 
God's  gifts  diminished  from  such  as,  by  faith,  and  rightly,  do 
receive  the  Sacraments  ministered  unto  them,  which  be  effec- 
tual, because  of  Christ's  institution  and  promise,  idthough 
they  be  ministered  by  evil  men. 

"  Nevertheless,  it  appertaineth  to  the  discipline  of  the 
Church,  that  inquiry  be  made  of  evil  ministers,  and  that  they 
be  accused  by  those  that  have  knowledge  of  their  offences; 
and  finally,  being  found  guilty,  by  just  judgment,  be  deposed. 

"  Art.  XXVII.  Of  Baptism.  —  Baptism  is  not  only  a 
sign  of  profession,  and  mark  of  difference,  whereby  Christian 
men  are  discerned  from  others  that  be  not  christened ;  but  it 
is  also  a  sign  of  regeneration,  or  new  birth,  whereby,  as  by 
an  instrument,  they  that  receive  Baptism  rightly  are  grafted 
into  the  Church :  the  promises  of  the  forgiveness  of  sin,  and 
of  our  adoption  to  be  the  sons  of  God  by  the  Holy  Ghost, 
are  visibly  signed  and  sealed :  faith  is  confirmed,  and  grace 
increased  by  virtue  of  prayer  unto  God.  The  Baptism  of 
young  children  is  in  any  wise  to  be  retained  in  the  Church, 
as  most  agreeable  with  the  institution  of  Christ. 

♦'  Art.  XXVIII.  Of  the  Lord's  Supjjrr.  —  The  Supper 
of  the  Lord  is  not  only  a  sign  of  the  love  that  Christians 
ought  to  have  among  themselves  one  to  another ;  but  rather 
it  is  a  Sacrament  of  our  redemption  by  Christ's  death  ;  inso- 
much that,  to  such   as  rightly,  worthily,  and  with  faith,  re* 


EPISCOPALIANS. 


45 


t  receive 
,  as  Saint 

Ministers^ 

Uthough 

with  ihe 

the  rain 

$much  a» 

ist's,  and 

may  use 

and  in 

f  Christ's 

grace  of 

ightly,  do 

I  be  elTec- 

although 

e   of  the 

that  they 

offences ; 

deposed. 

ot  only  a 

Christian 

id ;  but  it 

by,  as  by 

•e  grafted 

'  sin,  and 

•ly  Ghost, 

nd  grace 

ptism  of 

Church, 

e  Supper 
Christians 
ut  rather 
th ;  inso- 
faith,  re* 


ceive  the  same,  the  Bread  which  we  break  is  a  partaking  of 
the  body  of  Christ;  and  likewise  the  Cup  of  Blessing  is  a 
pirtaking  of  the  blood  of  Christ. 

"  Transubstantiation  (or  the  change  of  the  substance  of 
bread  and  wine)  in  the  Supper  of  the  Lord,  cannot  be  proved 
by  Holy  Writ;  but  it  is  repugnant  to  the  plain  words  of 
Scripture,  overthrowing  the  nature  of  a  sacrament,  and  hath 
given  occasion  to  many  superstitions. 

♦*  The  body  of  Christ  is  given,  taken,  and  eaten  in  the 
Supper,  only  after  a  heavenly  and  spiritual  manner.  And 
the  mean,  whereby  the  body  of  Christ  is  received  and  eaten 
in  the  Supper,  is  faith. 

"  The  Sacrament  of  the  Lord's  Supper  was  not  by  Christ's 
ordinance  reserved,  carried  about,  lifted  up,  or  worshipped. 

"  Art.  XXIX.  Of  the  Wicked,  tohich  eat  not  of  the 
Body  of  Christ  in  the  Use  of  the  Lord^s  Supper. — The  wick- 
ed, and  such  as  be  void  of  a  lively  faith,  although  they  do 
carnally  and  visibly  press  with  their  teeth  (as  Saint  Augus- 
tine salth)  the  Sacrament  of  the  body  and  blood  of  Christ; 
yet  in  no  wise  are  they  partakers  of  Christ ;  but  rather,  to 
their  conder  aation,  do  eat  and  drink  the  sign  or  sacrament 
of  so  great  a  thing. 

"  Art.  XXX.  Of  Both  Kinds.  —  The  Cup  of  the  Lord 
is  not  to  be  denied  to  the  lay  people ;  for  both  the  parts  of  the 
Lord's  Sacrament,  by  Christ's  ordinance  and  commandment, 
oufrht  to  be  ministered  to  all  Christian  men  alike. 

"  Art.  XXXL  Of  the  one  Oblation  of  Christ  finished 
upon  the  Cross.  —  The  offering  of  Christ  once  made,  is  thai 
perfect  redemption,  propitiation,  and  satisfaction  for  all  the 
sins  of  the  whole  world,  both  original  and  actual ;  and  there 
is  none  other  satisfaction  for  sin,  but  that  alone.  Wherefore 
the  sacrifice  of  masses,  in  the  which  it  was  commonly  said, 
that  the  Priest  did  offer  Christ  for  the  quick  and  the  dead,  to 
have  remission  of  pain  or  guilt,  were  blasphemous  fables, 
and  dangerous  deceits. 

"Art.  XXXn.     Of  the  Marriage  of  Priests. — Bishops, 


■  I? 


I 


46 


EPISCOPALIANS. 


l! 


HI    r  i; 


Priests,  and  Deacons,  are  not  commanded  by  God's  law 
either  to  vow  the  estate  of  single  life,  or  to  abstain  from 
marriage :  therefore  it  is  lawful  for  them,  as  for  all  other 
Christian  men,  to  marry  at  their  own  discretion,  as  they 
shall  juuge  the  same  to  serve  better  to  godliness. 

**  Art.  XXXIII.  Of  excommunicate  Persons,  how  they 
are  to  be  avoided.  —  That  person  which,  by  open  denuncia- 
tion of  the  Church,  is  rightly  cut  off  from  the  unity  of  the 
Church,  and  excommunicated,  ought  to  be  taken,  of  the 
whole  multitude  of  the  faithful,  as  a  heathen  and  publican, 
until  he  be  openly  reconciled  by  penance,  and  received  into 
the  Church  by  a  judge  that  hath  authority  thereunto. 

"  Art.  XXXIV.  Of  the  Traditions  of  the  Church.  — 
It  is  jiot  necessary  that  traditions  and  ceremonies  be  in  all 
places  one,  or  utterly  like ;  for  at  all  times  they  have  been 
divers,  and  may  be  changed  according  to  the  diversity  of 
countries,  times,  and  men's  manners,  so  that  nothing  be 
ordained  against  God's  Word.  Whosoever,  through  his  pri- 
vate judgment,  willingly  and  purposely  doth  openly  break  the 
traditions  and  ceremonies  of  the  Church,  which  be  not  re- 
pugnant to  the  Word  of  God,  and  be  ordained  and  approved 
by  common  authority,  ought  to  be  rebuked  openly,  (that 
other  may  fear  to  do  the  like,)  as  he  that  offendeth  against 
the  common  order  of  the  Church,  and  hurteth  the  authority 
of  the  magistrate,  and  woundeth  the  consciences  of  the 
weak  brethren. 

"  Every  particular  or  national  Church  hath  authority  to  or- 
dain,  change,  and  abolish  ceremonies  or  rites  of  the  Church, 
ordained  only  by  man's  authority,  so  that  all  things  be  done 
to  edifying. 

"  Art.  XXXV.  Of  Homilies.  —  The  second  Book  of 
Homilies,  the  several  titles  whereof  we  have  joined,  under 
this  article,  doth  contain  a  godly  and  wholesome  doctrine, 
and  necessary  for  these  times,  as  doth  the  former  Book  of 
Homilies,  which  were  set  forth  in  the  time  of  Edward  the 
Sixth ;  and  therefore  we  judge  them  to  be  read  in  Churches 


I 


EPISCOPALIANS. 


47 


God's  law 
stain  from 
•  all  other 
n,  as  they 

how  they 

denuncia- 
Qity  of  the 
BD,  of  the 

publican, 
leived  into 
to. 

Church.  — 
s  be  in  all 
have  been 
iversity  of 
lothing  be 
^h  his  pri- 

break  the 
be  not  ro- 
1  approved 
!nly,  (that 
th  against 

authority 
es  of  the 

Drity  to  or- 
e  Church, 
\B  be  done 

Book  of 
ed,  under 

doctrine, 
■  Book  of 
Iward  the 
Churches 


by  the  Ministers,  diligently  and  distinctly,  that  they  may  be 
understanded  of  the  people. 

"  Of  the  Names  of  the  Homilies.  —  1 .  Of  the  right  Use  of 
the  Church.  2.  Against  Peril  of  Idolatry.  3.  Of  repair- 
ing and  keeping  clean  of  Churches.  4.  Of  Good  Works ; 
first  of  Fasting.  5.  Against  Gluttony  and  Drunkenness. 
6.  Against  Excess  of  Apparel.  7.  Of  Prayer.  8.  Of  the 
Place  and  Time  of  Prayer.  9.  That  Common  Prayers  and 
Sacraments  ought  to  be  ministered  in  a  known  Tongue. 
10.  Of  the  reverent  Estimation  of  God's  Word.  11.  Of 
Alms-doing.  12.  Of  the  Nativity  of  Christ.  13.  Of  the 
Passion  of  Christ.  14.  Of  the  Resurrection  of  Christ.  15. 
Of  the  worthy  receiving  of  the  Sacrament  of  the  Body  and 
Blood  of  Christ.  16.  Of  the  Gifts  of  the  Holy  Ghost.  17. 
For  the  Rogation-Days.  18.  Of  the  State  of  Matrimony. 
19.  Of  Repentance.  20.  Against  Idleness.  21.  Against 
Rebellion. 

"  [This  article  is  received  in  this  Church,  so  far  as  it  de- 
clares the  Books  of  Homilies  to  be  an  explication  of  Chris- 
tian doctrine,  and  instructive  in  piety  and  morals.  But  all 
references  to  the  constitution  and  laws  of  England  are  con- 
sidered  as  inapplicable  to  the  circumstances  of  this  Church, 
which  also  suspends  the  order  for  the  reading  of  said  Homi- 
lies in  Churches,  until  a  revision  of  them  may  be  conveni- 
ently made,  for  the  clearing  of  them,  as  well  from  obsolete 
words  and  phrases,  as  from  the  local  references.] 

"Art.  XXXVI.  Of  Consecration  of  Bishops  and  Min- 
isters.  —  The  Book  of  Consecration  of  Bishops,  and  Order- 
ing of  Priests  and  Deacons,  as  set  forth  by  the  General 
Convention  of  this  Church,  in  1792,  doth  contain  all  things 
necessary  to  such  consecration  and  ordering ;  neither  hath  it 
any  thing  that,  of  itself,  is  superstitious  and  ungodly :  and, 
therefore,  whosoever  are  consecrated  or  ordered  according 
to  said  form,  we  decree  all  such  to  be  rightly,  orderly,  and 
lawfully,  consecrated  and  ordered. 

"  Aut.  X.XXVII.     Of  the  Poioer  of  the   Civil  Mn^s- 


t 


1  •' 


I'il 


CAMBRIDGE    AND    SAYBROOK    PLATFORMS. 


I !  I 


trates.  —  The  power  of  the  civil  magistrate  extendeth  to  all 
men,  as  well  clergy  as  laity,  in  all  things  temporal ;  but  hath 
no  authority  in  things  purely  spiritual.  And  we  hold  it  to 
be  the  duty  of  all  nxen,  who  are  professors  of  the  Gospel,  to 
pay  respectful  obedience  to  the  civil  authority,  regularly  and 
legitimately  constituted. 

"Art.  XXXVIII.  Of  Christian  Men's  Goods  which  are 
not  common.  —  The  riches  and  goods  of  Christians  are  not 
common,  as  touching  the  right,  title,  and  possession,  of  the 
same,  as  certain  Anabaptists  do  falsely  boast.  Notwithstand 
ing,  every  man  ought,  of  such  things  as  he  possesseth,  liber- 
ally to  give  alms  to  the  poor,  according  to  his  ability. 

"Art.  XXXIX.  Of  a  Christian  Man' s  Oath.  —  As  we 
confess  that  vain  and  rash  swearing  is  forbidden  Christian 
men  by  our  Lord  Jesus  Christ,  and  James  his  Apostle ;  so  we 
judge  that  Christian  religion  doth  not  prohibit,  but  that  a 
man  may  swear  when  the  magistrate  requireth,  in  a  cause  of 
faith  and  charity,  so  it  be  done  according  to  the  prophet's 
teaching,  in  justice,  judgment,  and  truth." 


CAMBRIDGE   AND  SAYBROOK  PLATFORMS. 

The  Cambridge  Platform  of  church  government,  and  the 
Confession  of  Faith  of  the  New  England  churches,  adopted 
in  1680 ;  the  Saybrook  Platform,  adopted  in  1708 ;  and  the 
Heads  of  Agreement,  assented  to  by  the  Presbyterians  and 
Congregation alists  in  England  in  1690,  —  form  a  volume,  and 
cannot,  therefore,  be  inserted  in  this  work. 

The  form  of  church  government,  however,  embraced  in 
those  Platforms,  is  essentially  the  same  as  that  now  in  use  by 
the  Orthodox  Congregationalists  at  the  present  day,  and  the 
Confession  of  Faith  the  same  in  substance  to  that  we  term  the 
*'  Andover  Orthodox  Creed." 


^;!l. 


leth  to  all 
but  hath 
hold  it  to 
Grospel,  to 
ularly  and 

which  are 
is  are  not 
on,  of  the 
withstand 
eth,  liber- 

y- 

—  As  we 
Christian 
tie ;  so  we 
ut  that  a 
cause  of 
prophet's 


)RMS. 

t,  and  the 
!,  adopted 
;  and  the 
rians  and 
lume,  and 

braced  in 
in  use  by 
,  and  the 
!  term  the 


MORAVIANS,    OR    UNITED    BRETHREN.  49 

MORAVIANS, 

OR 

UNITED    BRETHREN 

A  NAME  given  to  the  followers  of  Nicholas  Lewis,  count 
of  Zmzendorf,  who,  in  the  year  1721,  settled  at  Bartholdorf, 
in  Upper  Lusatia.  There  he  made  proselytes  of  two  or  three 
Moravian  families,  and,  having  engaged  them  to  leave  their 
country,  received  them  at  Bartholdorf,  in  Germany.  They 
were  directed  to  build  a  house  in  a  wood,  about  half  a  league 
from  that  village,  where,  in  1722,  this  people  held  their  first 
meeting. 

This  society  increased  so  fast,  that,  in  a  few  years,  they 
had  an  orphan-house  and  other  public  buildings.  An  adja- 
cent hill,  called  the  Huth-Berg,  gave  the  colonists  occasion 
to  call  this  dwelling-place  Herrnhut,  which  may  be  inter- 
preted the  guard  or  protection  of  the  Lord.  Hence  this 
society  are  someti  les  called  Herrnhuters. 

The  Moravians  avoid  discussions  respecting  the  specula- 
tive truths  of  religion,  and  insist  upon  individual  experience 
of  the  practical  efficiency  of  the  gospel  in  producing  a  real 
change  of  sentiment  and  conduct,  as  the  only  essentials  in 
religion.  They  consider  the  manifestation  of  God  in  Christ 
as  intended  to  be  the  most  beneficial  revelation  of  the  Deity 
to  the  human  race;  and,  in  consequence,  they  make  the  life, 
merits,  acts,  words,  sufferings,  and  death,  of  the  Savior  the 
principal  theme  of  their  doctrine,  while  they  carefully  avoid 
entering  into  any  theoretical  disquisitions  on  the  mysterious 
essence  of  the  Godhead,  simply  adhering  to  the  words  of 
Scripture.  Admitting  the  sacred  Scriptures  as  the  only 
source  of  divine  revelation,  they  nevertheless  believe  that  the 
Spirit  of  God  continues  to  lead  those  who  believe  in  Christ 
into  all  further  truth,  not  by  revealing  new  doctrines,  but  by 
teaching  those  who  sincerely  desire  to  learn,  daily,  better  to 
understand  and  apply  the  truths  which  the  Scriptures  con- 
tain.    They  believe  that,  to  live  agreeably  to  the  gospel,  it 


t| 


s( 


8:. 


Ill  I 


i|||i!!i 

'i:ll 


50 


MORAVIANS,    OR    UNITED    BRETHREN. 


is  essential  to  aim,  in  all  things,  to  fulfil  the  will  of  God 
Even  in  their  temporal  concerns,  they  endeavor  to  asccrtiiiu 
the  will  of  God.  They  do  not,  indeed,  expect  some  miracu- 
lous manifestation  of  his  will,  but  only  endeavor  to  test  tiits 
purity  of  their  purposes  by  the  light  of  the  divine  word. 
Nothing  of  consequence  is  done  by  them,  as  a  society,  until 
such  an  examination  has  taken  place ;  and,  in  cases  of  diffi- 
culty, the  question  is  decided  by  lot,  to  avoid  the  undue 
preponderance  of  influential  men,  and  in  the  humble  hope 
that  God  will  guide  them  right  by  its  decision,  where  their 
limited  understanding  fails  them.  In  former  times,  the  mar 
riages  of  the  members  of  the  society  were,  in  some  respects, 
regarded  as  a  concern  of  the  society,  as  it  was  part  of  their 
social  agreement  that  none  should  take  place  without  the 
approval  of  the  elders ;  and  the  elders'  consent  or  refusal  was 
UKu;iily  determined  by  lot.  But  this  custom  was  at  length  aban 
doned ;  and  nothing  is  now  requisite  to  obtain  the  consent 
of  the  elders,  but  propriety  of  conduct  in  the  parties.  They 
consider  none  of  their  peculiar  regulations  essential,  but  all 
liable  to  be  altered  or  abandoned,  whenever  it  is  found 
necessary,  in  order  better  to  attain  their  great  object  —  the 
promotion  of  piety. 

What  characterizes  the  Moravians  most,  and  holds  them 
up  to  the  attention  of  others,  is  their  missionary  zeal.  In 
this  they  are  superior  to  any  other  body  of  people  in  the 
world.  "  Their  missionaries,"  as  one  observes,  "  are  all  of 
them  volunteers ;  for  it  is  an  inviolable  maxim  with  them  to 
persuade  no  man  to  engage  in  missions.  They  are  all  of 
one  mind  as  to  the  doctrines  they  teach,  and  seldom  make  an 
attempt  where  there  are  not  half  a  dozen  of  them  in  the  mission. 
Their  zeal  is  calm,  steady,  persevering.  They  would  reform 
the  world,  but  are  careful  how  they  quarrel  with  it.  They 
carry  their  point  by  address,  and  the  insinuations  of  modesty 
and  mildness,  which  commend  them  to  all  men,  and  give 
offence  to  none.  The  habits  of  silence,  quietness,  and  decent 
reserve,  mark  their  character." 

The  following  is  a  sketch  of  the  mode  of  life  of  the  Mora 


I         r 


MORAVIANS,    OR    UNITED    BRETHREN. 


51 


of  God 
asccrtiiiif 
!  iniracu- 
:>  test  thfe 
ne  word, 
jty,  until 
3  of  diffi- 
le  undue 
ible  hope 
lere  their 

the  mar 

respects, 
L  of  their 
thout  the 
;fusal  was 
iffth  aban 
e  consent 
s.  They 
al,  but  all 

is  found 
ect  —  the 

olds  them 
zeal.  In 
)le  in  the 
ire  all  of 
h  them  to 
ire  all  of 

make  an 
e  mission, 
lid  reform 
it.  They 
f  modesty 

and  give 
ad  decent 

the  Mora 


!^ 


»ians,  or  United  Brethren,  where  they  form  separate  commu* 
nities,  which,  however,  is  not  always  the  case ;  for,  in  many 
instances,  societies  belonging  to  the  Unity  are  situated  in 
larger  and  smaller  cities  and  towns,  intermingled  with  the 
rest  of  the  inhabitants,  in  which  cases  their  peculiar  regula- 
tions are,  of  course,  out  of  the  question.  In  their  separate 
communities,  they  do  not  allow  the  permanent  residence  of 
any  persons  as  householders  who  are  not  members  in  full 
communion,  and  who  have  not  signed  the  written  instrument 
of  brotherly  agreement,  upon  which  their  constitution  and 
discipline  rest ;  but  they  freely  admit  of  the  temporary  resi- 
dence among  them  of  such  other  persons  as  are  willing  to 
conform  to  their  external  regulations.  According  to  these, 
all  kinds  of  amusements  considered  dangerous  to  strict 
morality  are  forbidden,  as  balls,  dancing,  plays,  gambling  of 
any  kind,  and  all  promiscuous  assemblies  of  youth  of  both 
sexes.  These,  however,  are  not  debarred  from  forming, 
under  proper  advice  and  parental  superint  udence,  that  ac- 
quaintance which  their  future  matrimonial  connections  may 
require.  In  the  communities  on  the  European  continent, 
whither,  to  this  day,  numbers  of  young  persons  of  both  sexes 
resort,  in  order  to  become  members  of  the  society  from  mo- 
tives of  piety  and  a  desire  to  prepare  themselves  to  become 
missionaries  among  the  heathen,  and  where,  moreover,  the 
difficulties  of  supporting  a  family  greatly  limit  the  number  of 
marriages,  a  stricter  attention  to  this  point  becomes  necessary. 
On  this  account,  the  unmarried  men  and  boys,  not  belonging 
to  the  families  of  the  community,  reside  together,  under  the 
care  of  an  elder  of  their  own  class,  in  a  building  called  the 
single  brethren's  house,  where  usually  divers  trades  and 
manufactures  are  carried  on,  for  the  benefit  of  the  house  or 
of  the  community,  and  which,  at  the  same  time,  furnishes  a 
cheap  and  convenient  place  for  the  board  and  lodging  of. 
those  who  are  employed  as  journeymen,  apprentices,  or 
otherwise,  in  the  families  constituting  the  community. 
Particular  daily  opportunities  of  edification  are  there  afforded 
them ;    and  such   a  house  is  the  place  of  resort  »vhere  the 


I 


i 


S^i 


52 


MORAVIANS,    OR    UNITED    BRETHREN. 


i    H 


young  men  and  boys  of  the  families  spend  their  leisure  time 
it  being  a  general  rule,  that  every  member  of  the  society 
shall  devote  himself  to  some  useful  occupation.  A  similar 
house,  under  the  guidance  of  a  female  superintendent,  and 
under  similar  regulations,  is  called  the  single  sisters'  house, 
and  is  the  common  dwelling-place  of  all  unmarried  females, 
not  members  of  any  family,  or  not  employed  as  servants  in 
the  families  of  the  community.  Even  these  regard  the 
sisters'  house  as  their  principal  place  of  association  at  leisure 
hours.  Industrious  habits  are  here  inculcated  in  the  same 
way.  In  the  communities  of  the  United  Brethren  in  Ameri- 
ca, the  facilities  of  supporting  families,  and  the  consequent 
early  marriages,  have  superseded  the  necessity  of  single 
brethren's  houses ;  but  they  all  have  sisters'  houses  of  the 
above  description,  which  afford  a  comfortable  asylum  to  aged 
unmarried  females,  while  they  furnish  an  opportunity  of  at 
tending  to  the  further  education  and  improvement  of  the 
female  youth  after  they  have  left  school.  In  the  larger  com- 
munities, similar  houses  afford  the  same  advantages  to  such 
widows  as  desire  to  live  retired,  and  are  called  widows'  houses. 
The  individuals  residing  in  these  establishments  pay  a  small 
rent,  by  which,  and  by  the  sums  paid  for  their  board,  the 
expenses  of  these  houses  are  defrayed,  assisted  occasionally 
by  the  profits  on  the  sale  of  ornamental  needle-work,  &c., 
on  which  some  of  the  inmates  subsist.  The  aged  and  needy 
are  supported  by  the  same  means.  Each  division  of  sex  and 
station  just  alluded  to,  viz.,  widows,  single  men  and  youths, 
single  women  and  girls  past  the  age  of  childhood,  is  placed 
under  the  special  guidance  of  elders  of  their  own  description, 
whose  province  it  is  to  assist  them  with  good  advice  and 
admonition,  and  to  attend,  as  much  as  may  be,  to  the  spiritual 
and  temporal  welfare  of  each  individual.  The  children  of 
each  sex  are  under  the  immediate  care  of  the  superintendent 
of  the  single  choirs,  as  these  divisions  are  termed.  Their 
instruction  in  religion,  and  in  all  the  necessary  branches  of 
human  knowledge,  in  good  schools,  carried  on  separately  for 
each  sex,  is  under  the  special  superintendence  of  the  stated 


MORAVIANS,    OR    UNITED    BRETHREN. 


53 


ure  time 
e  society 
A  similar 
ient,  and 
"s'  housBf 
I  females, 
rvants  in 
gard  the 
at  leisure 
the  same 
n  Araeri- 
)nsequenl 
of  single 
es  of  the 
n  to  aged 
ity  of  at 
it  of  the 
rger  com- 
i  to  such 
's'  houses. 
I  a  small 
oard,  the 
lasionally 
ork,  &,c., 
nd  needy 
f  sex  and 
1  youths, 
is  placed 
scription, 
vice  and 
I  spiritual 
ildren  of 
mtendent 
Their 
nches  of 
rately  for 
le  stated 


mmister  of  each  community,  and  of  the  board  of  elders. 
Similar  special  elders  are  charged  to  attend  to  the  spiritual 
welfare  of  the  married  people.  All  these  elders,  of  both 
sexes,  together  with  the  stated  minister,  to  whom  the  preach- 
ing of  the  gospel  is  chiefly  committed,  (although  al|  other 
elders  who  may  be  qualified  participate  therein,)  and  with  the 
persons  to  whom  the  economical  concerns  of  the  community 
are  intrusted,  form  together  the  board  of  elders,  in  which  rests 
the  government  of  the  community,  with  the  concurrence  of 
the  committee  elected  by  the  inhabitants  for  all  temporal 
concerns.  This  committee  superintends  the  observance  of 
all  regulations,  has  charge  of  the  police,  and  decides  differ- 
ences between  individuals.  Matters  of  a  general  nature  are 
submitted  to  a  meeting  of  the  whole  community,  consisting 
either  of  all  male  members  of  age,  or  of  an  intermediate  body 
elected  by  them.  Public  meetings  are  held  every  evening  in 
the  week.  Some  of  these  are  devoted  to  the  reading  of  the 
Scriptures,  others  to  the  communication  of  accounts  from 
the  missionary  stations,  and  others  to  the  singing  of  hymns 
or  selected  verses.  On  Sunday  mornings,  the  church  litany 
is  publicly  read,  and  sermons  are  delivered  to  the  congrega- 
tion, which,  in  many  places,  is  the  case  likewise  in  the 
afternoon.  In  the  evening,  discourses  are  delivered,  in 
which  the  texts  for  that  day  are  explained  and  brought  home 
to  the  particular  circumstances  of  the  community.  Besides 
these  regular  means  of  edification,  the  festival  days  of  the 
Christian  church,  such  as  Easter,  Pentecost,  Christmas,  &-c., 
are  commemorated  in  a  special  manner,  as  well  as  some  days 
of  peculiar  interest  in  the  history  of  the  society.  A  solemn 
church  music  constitutes  a  prominent  feature  of  their  means 
of  edification,  music  in  general  being  a  favorite  employment 
of  the  leisure  of  many.  On  particular  occasions,  and  before 
ihe  congregation  meets  to  partake  of  the  Lord's  supper,  they 
assemble  expressly  to  listen  to  instrumental  and  vocal  music, 
interspersed  with  hymns,  in  which  the  whole  congregation 
joins,  while  they  partake  together  of  a  cup  of  coffee,  tea,  or 
chocolate,  and  light  cakes,  in  token  of  fellowship  and 
5* 


'^  f     i 


1?1 


5 


i 


54 


MOEAVIANS,    OR    UNITED    BRETHREN. 


■I'l 


mnounced  to 
jf  instruments. 


Drotherly  union.  This  solemnity  is  called  a  love-feast,  and 
is  in  imitation  of  the  custom  of  the  agapse  in  the  primitive 
Christian  churches.  The  Lord's  supper  is  celebrated  at 
stated  intervals,  generally  by  all  communicant  members  to- 
gether,, under  very  solemn  but  simple  rites. 

Easter  morning  is  devoted  to  a  solemnity  of  a  peculiar 
kind.  At  sunrise,  the  congregation  assembles  in  the  grave- 
yard; a  service,  accompanied  by  music,  is  celebrated,  ex- 
pressive of  the  joyful  hopes  of  immortality  and  resurrection, 
and  a  solemn  commemoration  is  made  of  all  who  have,  in 
the  course  of  the  last  year,  departed  this  life  from  among 
them,  and  "gone  home  to  the  Lord"  —  an  expression  they 
often  use  to  designate  death. 

Considering  the  termination  of  the  present  litr  nv  evil,  bat 
the  entrance  upon  an  eternal  state  of  blii-3  >  ^.he  sincere 
disciples  of  Christ,  they  desire  to  divest  this*  mt  of  all  its 
terrors.  The  decease  of  every  individaal 
the  community  by  solemn  music  from  a  bar 
Outward  appearances  of  mourning  are  vlit;coun  .enanced. 
The  whole  congregation  follows  the  bi(  to  the  graveyard, 
(which  is  commonly  laid  out  as  a  garden,)  accompanied  by  a 
band,  playing  the  tunes  of  well-known  verses,  which  express 
the  hopes  of  eternal  life  and  resurrection ;  and  the  corpse  is 
deposited  in  the  simple  grave  during  the  funeral  service. 
The  preservation  of  the  purity  of  the  community  is  intrusted 
to  the  board  of  elders  and  its  different  members,  who  are  to 
give  instruction  and  admonition  to  those  under  their  care, 
and  make  a  discreet  use  of  the  established  church  discipline. 
In  cases  of  immoral  conduct,  or  flagrant  disregard  of  the 
regulations  of  the  society,  this  discipline  is  resorted  to.  If 
expostulations  are  not  successful,  offenders  are  for  a  time 
restrained  from  participating  in  the  holy  communion,  or 
called  before  the  committee.  For  pertinacious  bad  conduct, 
or  flagrant  excesses,  the  culpable  individual  is  dismissed  from 
the  society.  The  ecclesiastical  church  officers,  generally 
speaking,  are  the  bishops,  —  through  whom  the  regular  s»icces< 
fiion  of  ordination,  transmitted  to  the  United  Brethren  through 


I 


TTJNKERS. 


55 


)M 


tst,  and 
imitive 
ated  at 
)ers  to- 

)eculiar 
1  grave- 
Ud,  ex- 
rection, 
liuve,  in 
among 
on  they 

evil,  bat 
sincere 
jf  all  its 
meed  to 
■uments. 
!nanced. 
aveyard, 
ied  by  a 
express 
jorpse  is 
service, 
ntrusted 
)o  are  to 
»ir  care, 
scipline. 
d  of  the 
1  to.     If 

a  time 
nion,  or 
conduct, 
sed  from 
rencrnlly 
ir  success 

through 


.he  ancient  church  of  the  Bohemian  and  Moravian  Brethren, 
is  preserved,  and  who  alone  are  authorized  to  ordain  minis- 
ters, but  possess  no  authority  in  the  government  of  the 
church,  except  such  as  they  derive  from  some  other  office, 
being,  most  frequently,  the  presidents  of  some  board  of 
elders,  —  the  civil  seniors,  —  to  whom,  in  subordination  to  the 
board  of  elders  of  the  Unity,  belongs  the  management  of  the 
external  relations  of  the  society,  —  the  presbyters,  or  or- 
dained stated  ministers  of  the  communities,  and  the  deacons. 
The  degree  of  deacon  is  the  first  bestowed  upon  young  min- 
isters and  missionaries,  by  which  they  are  authorized  to  ad- 
minister the  sacraments.  Females,  although  elders  among 
their  own  sex,  are  never  ordained ;  nor  have  they  a  vote  in 
the  deliberations  of  the  board  of  elders,  which  they  attend 
for  the  sake  of  information  only. 

The  M'fi     ians  that  first  visited  the  United  States,  settled 
at  SavanncV'         ,  in  1735. 


TUNKERS. 

A  DENOMINATION  of  Seventh-Day  Baptists,  which  took  its 
rise  in  the  year  1724.  It  was  founded  by  a  German,  who, 
weary  of  the  world,  retired  to  an  agreeable  solitude,  within 
sixty  miles  of  Philadelphia,  for  the  more  free  exercise  of 
religious  contemplation.  •  Curiosity  attracted  followers,  and 
his  simple  and  engaging  manners  made  them  proselytes. 
They  soon  settled  a  little  colony,  called  Ephrata,  in  allusion 
to  the  Hebrews,  who  used  to  sing  psalms  on  the  border  of 
the  River  Euphrates.  This  denomination  seem  to  have  ob- 
tained their  name  from  their  baptizing  their  new  converts  by 
plunging.  They  are  also  called  Tumblers,  from  the  manner 
in  which  they  perform  baptism,  which  is  by  putting  the  per- 
son, while  kneeling,  head  first  under  water,  so  as  to  resemble 
the  motion  of  the  body  in  the  action  of  tumbling.     They  use 


!*■        I| 


■4  'l 


Si' 


t- 


:i:i' 


'^ 


m  I 


56 


TUNKERS. 


the  trine  immersion,  with  laying  on  the  hands  and  prayer, 
even  when  the  person  baptized  is  in  the  water.  Their  habit 
seems  to  be  peculiar  to  themselves,  consisting  of  a  long  tunic 
or  coat,  reaching  down  to  their  heels,  with  a  sash  or  girdle 
round  the  waist,  and  a  cap  or  hood  hanging  from  the  shoul- 
ders.    They  do  not  shave  the  head  or  beard. 

The  men  and  women  have  separate  habitations  and  dis- 
tinct governments.  For  these  purposes,  they  erected  two 
large  wooden  buildings,  one  of  which  is  occupied  by  the 
brethren,  the  other  by  the  sisters,  of  the  society;  and  in 
each  of  them  there  is  a  banqueting-room,  and  an  apartment 
for  public  worship ;  for  the  brethren  and  sisters  do  not  meet 
together  even  at  their  devotions. 

They  used  to  live  chiefly  upon  roots  and  other  vegetables, 
the  rules  of  their  society  not  allowing  them  flesh,  except  upon 
particular  occasions,  when  they  hold  what  they  call  a  love- 
feast  ;  at  which  time,  the  brethren  and  sisters  dine  together 
in  a  large  apartment,  and  eat  mutton,  but  no  other  meat.  In 
each  of  their  little  cells  they  have  a  bench  fixed,  to  serve  the 
purpose  of  a  bed,  and  a  small  block  of  wood  for  a  pillow. 
They  allow  of  marriages,  but  consider  celibacy  as  a  virtue. 

The  principal  tenet  of  the  Tunkers  appears  to  be  this  -. — 
that  future  happiness  is  only  to  be  obtained  by  peilance  and 
outward  mortifications  in  this  life,  and  that,  as  Jesus  Christ, 
by  his  meritorious  suflerings,  became  the  Redeemer  of  man- 
kind in  general,  so  each  individual  of  the  human  race,  by  a 
life  of  abstinence  and  restraint,  may  work  out  his  own  salva- 
tion. Nay,  they  go  so  far  as  to  admit  of  works  of  superero- 
gation, and  declare  that  a  man  may  do  much  more  than  he 
is  in  justice  or  equity  obliged  to  do,  and  that  his  super- 
abundant works  may,  therefore,  be  applied  to  the  salvation 
of  others. 

This  denomination  deny  the  eternity  of  future  punish- 
ments, and  believe  that  the  dead  have  the  gospel  preached  lu 
them  by  our  Savior,  and  that  the  souls  of  the  just  are  em- 
ployed to  preach  the  gospel  to  those  who  have  had  no  revela- 
tion in  this  life     They  suppose  the  Jewish  Sabbath,  sabbati* 


I  ■■:. 


MENNONITES. 


51 


prayer, 
ir  habit 
ig  tunic 
r  girdle 
;  shoul- 


ind  die- 
ted two 
by  the 
and  in 
artment 
lot  meet 

retables, 
tpt  upon 

a  love- 
together 
eat.  In 
erve  the 
I  pillow. 
1  virtue. 
5  this-!— 
mce  and 
}  Christ, 
of  man- 
ice,  by  a 
vn  salva- 
uperero- 

than  he 
s  super- 
salvation 

punish- 
ached  1o 

are  em- 
o  revel a- 
,  sabbati- 


cal year,  and  year  of  jubilee,  are  typical  of  certain  periods 
after  the  general  judgment,  in  which  the  souls  of  those  who 
are  not  then  admitted  into  happiness  are  purified  from  their 
corruption.  If  any,  within  those  smaller  periods,  are  so  far 
humbled  as  to  acknowledge  the  perfections  of  God,  and  to 
own  Christ  as  their  only  Savior,  they  are  received  to  felicity ; 
while  those  who  continue  obstinate  are  reserved  in  torments, 
until  the  grand  period,  typified  by  the  jubilee,  arrives,  ni  which 
all  shall  be  made  happy  in  the  endless  fruition  of  the  Deity. 

They  also  deny  the  imputation  of  Adam's  sin  to  his  pos- 
terity. They  disclaim  violence,  even  in  cases  of  self-defence, 
and  suffer  themselves  to  be  defrauded,  or  wronged,  rather 
than  go  to  law. 

Their  church  government  and  discipline  are  the  same  with 
other  Baptists,  except  that  every  brother  is  allowed  to  speak 
in  the  congregation;  and  their  best  speaker  is  usually  or- 
dained to  be  the  minister.  They  have  deacons  and  deacon- 
esses from  among  their  ancient  widows  and  exhorters,  who 
are  all  licensed  to  use  their  gifts  statedly. 

The  Tunkers  are  not  so  rigid  in  their  dress  and  manner 
of  life  as  formerly ;  still  they  retain  the  faith  of  their  fathers, 
and  lead  lives  of  great  industry,  frugality,  and  purity. 


MENNONITES, 

OR 

HARMLESS    CHRISTIANS. 

The  Mennonites  derive  their  name  from  Menno  Simons, 
an  illustrious  reformer.  This  people  came  to  the  United 
States  from  Holland,  and  first  settled  in  Pennsylvania,  where 
a  large  body  of  them  now  reside. 

It  is  a  universal  maxim  of  this  denomination,  that  practical 
piety  is  the  essence  of  religion,  and  that  the  surest  mark  of 
the  true  church  is  the  sanctity  of  its  members.     They  all 


hi- 

1,  !? 


I 


'i 


58 


DISCIPLES    OF    CHRIST. 


I'i  .'M 


anite  in  pleading  for  toleration  in  religion,  and  debar  none 
from  their  assemblies  who  lead  pious  lives,  and  owi:  the 
Scriptures  for  the  word  of  God.  They  teach  that  infants 
are  not  the  proper  subjects  of  baptism ;  that  ministers  of  the 
gospel  ought  to  receive  no  salary ;  and  that  it  is  not  lawful 
to  swear,  or  wage  war,  upon  any  occasion.  They  also  main- 
tain that  the  terms  person  and  Trinity  are  not  to  be  used  in 
speakhig  of  the  Father,  Son,  and  Holy  Ghost. 

The  Mennonites  meet  privately,  and  every  one  in  the  as- 
sembly has  the  liberty  to  speak,  to  expound  the  Scriptures,  to 
pray,  and  sing. 

The  Mennonites  do  not  baptize  by  immersion,  though  they 
administer  the  ordinance  to  none  but  adult  persons.  Their 
common  method  is  this :  The  person  who  is  to  be  baptized 
kneels ;  the  minister  holds  his  hands  over  him,  into  which  the 
deacon  pours  water,  and  through  which  it  runs  on  the  crown 
of  the  kneeling  person's  head ;  after  which  follow  imposition 
of  hands  and  prayer. 

Mr.  Van  Beuning,  the  Dutch  ambassador,  speaking  of 
these  Harmless  Christians,  as  they  choose  to  call  themselves, 
says,  "  The  Mennonites  are  good  people,  and  the  most  com- 
modious to  a  state  of  any  in  the  world ;  partly,  because  they 
do  not  aspire  to  places  of  dignity ;  partly,  because  they  edify 
the  community  by  the  simplicity  of  their  manners,  and  appli- 
cation to  arts  and  industry ;  and  partly,  because  we  fear  no 
rebellion  from  a  sect  who  make  it  an  article  of  their  faith 
never  to  bear  arms." 


Ill   !  I 


m 


DISCIPLES   OF   CHRIST; 

SOMETIMKS    CALLED  ' 

CAMPBELLITE,       -r    REFORMERS 

The  rise  of  this  society,  ,i  we  only  look  back  to  the 
drawing  of  the  lines  of  dc  .arkation  between  it  and  other 
professors,  is  of  recent  or!  jin.     About  the  commencement 


'•I 


DISCIPLES    OF    CHRIST. 


m 


of  the  present  century,  the  Bible  alone,  without  any  human 
addition  in  the  form  of  creeds  or  confessions  of  faith,  began 
to  be  preached  by  many  distinguished  ministers  of  different 
denominations,  both  in  Europe  and  America. 

With  various  success,  and  with  many  of  the  opinions  of 
the  various  sects  imperceptibly  carried  with  them  from  the 
denominations  to  which  they  on^o  be'-^nged,  did  the  advocates 
of  the  Bible  cause  plead  for  th.  rii.  of  Christians  of  every 
name,  on  the  broad  basis  of  the  apohties'  teaching.  But  it 
was  not  until  the  year  1823,  that  a  restoration  of  th,  /  iginal 
gospel  and  order  of  things  began  to  be  advocated  in  a  period- 
ical, edited  by  Alexander  Campbell,  of  Bethany,  Virginia,  en- 
titled "  The  Christian  Baptist." 

He  and  his  father,  Thomas  Campbell,  renounced  the 
Presbyterian  system,  and  were  immersed,  in  the  year  1812. 
They,  and  the  congregations  which  they  had  formed,  united 
with  the  Redstone  Baptist  association,  protesting  against 
all  human  creeds  as  bonds  of  union,  and  professing  subjec- 
tion to  the  Bible  alone.  This  union  took  place  in  the  year 
1813.  But,  in  pressing  upon  the  attention  of  that  society 
and  the  public  the  all-sufficiency  of  the  sacred  Scriptures 
for  every  thing  necessary  to  the  perfection  of  Christian  char- 
acter,—  whether  in  the  private  or  social  relations  of  life,  in 
the  church,  or  in  the  world, — they  began  to  be  opposed  by  a 
strong  creed-party  in  that  association.  After  some  ten  years' 
debating  and  contending  for  the  Bible  alone,  and  the  apos- 
tles' doctrine,  Alexander  Campbell,  and  the  church  to  which 
he  belonged,  united  with  the  Mahoning  association,  in  the 
Western  Reserve  of  Ohio ;  that  association  being  more  fa- 
vorable to  his  views  of  reform. 

In  his  debates  on  the  subject  and  action  of  baptism  with 
Mr.  Walker,  a  seceding  minister,  in  the  year  1820,  and  with 
Mr.  M'Calla,  a  Presbyterian  minister  of  Kentucky,  in  the 
year  1823,  his  views  of  reformation  began  to  be  developed, 
and  were  very  generally  received  by  the  Baptist  society,  as 
far  as  these  works  were  read 

But  in  his  "  Christian  Baptist,"  which  began  July  4, 1823 


p\ 


60 


DISCIi'LCS    OF    CHRIST. 


iUl'W 


jlij! 

':!  iill 


I  ! 


'I! 


his  views  of  the  need  of  reformation  were  more  fully  exposed 
and,  as  these  gained  ground  by  the  pleading  of  various  min- 
isters of  the  Baptist  denomination,  a  party  in  opposition 
began  to  exert  itself,  and  to  oppose  the  spread  of  what  they 
were  pleased  to  call  heterodoxy.  But  not  till  after  g^-eat  num- 
bers began  to  act  upon  these  principles,  "as  ihere  any  attempt 
towards  separation.  After  the  Mahoning  association  appoint- 
ed Mr.  Walter  Scott  an  evangelist,  in  the  year  1827,  and 
when  great  numbers  began  to  be  immersed  into  Christ,  under 
his  labors,  and  new  churches  began  to  be  erected  by  him 
and  other  laborers  in  the  field,  did  the  Baptist  associations 
begin  to  declare  non-fellowship  with  the  brethren  of  the 
reformation.  Thus  by  constraint,  not  of  choice,  they  were 
obliged  to  form  societies  out  of  those  communities  that  split, 
upon  the  ground  of  adherence  to  the  apostles'  doctrine. 
The  distinguishing  characteristics  of  their  views  and  prac- 
tices are  the  following :  — 

■  They  regard  all  the  sects  and  parties  of  the  Christian 
world  as  having,  in  greater  or  less  degrees,  departed  from 
the  simplicity  of  faith  and  manners  of  the  first  Christians, 
and- as  forming  what  the  apostle  Paul  calls  "  the  apostasy." 
This  defection  they  attribute  to  the  great  varieties  of  spec- 
ulation and  metaphysical  dogmatism  of  the  countless  creeds, 
formularies,  liturgies,  and  books  of  discipline,  adopted  and 
inculcated  as  bonds  of  union  and  platforms  of  communion 
in  all  the  parties  which  have  sprung  from  the  Lutheran 
reformation.  The  effect  of  these  synodical  covenants,  con- 
ventional articles  of  belief,  and  rules  of  ecclesiastical  polity, 
has  been  the  introduction  of  a  new  nomenclature,  —  a  human 
vocabulary  of  religious  words,  phrases,  and  technicalities, 
which  has  displaced  the  style  of  the  living  oracles,  and 
tifhxed  to  the  sacred  diction  ideas  wholly  unknown  to  the 
apostles  of  Christ. 

To  remedy  and  obviate  these  aberrations,  they  propose  to 
ascertain  from  the  holy  Scriptures,  according  to  the  com- 
monly-received and  well-established  rules  of  interpretation, 
the  ideas  attached  to  the  leading  terms  and  sentences  found 


DISCIPLES    OF    CHRIST. 


61 


m 


found 


in  the  holy  Scriptures,  and  then  to  use  the  words  of  the 
Holy  Spirit  in  the  apostolic  acceptation'  of  them. 

By  thus  expressing  the  ideas  communicated  by  the  Holy 
Spirit,  in  the  terms  and  phrases  learned  from  the  apostles, 
and  by  avoiding  the  artificial  and  technical  language  of 
scholastic  theology,  they  propose  to  restore  a  pure  speech  to 
the  household  of  faith ;  and,  by  accustoming  the  family  of 
God  to  use  the  language  and  dialect  of  the  heavenly  Father, 
they  expect  to  promote  the  sanctification  of  one  another 
through  the  truth,  and  to  terminate  those  discords  and  <le- 
bates  which  have  always  originated  from  the  words  whicii 
man's  wisdom  teaches,  and  from  a  reverential  regard  and 
esteem  for  the  style  of  the  great  masters  of  polemic  divinity ; 
believing  that  speaking  the  same  things  in  the  same  style,  is 
the  only  certain  way  to  thinking  the  same  things. 

They  make  a  very  marked  difference  between  faith  and 
opinion ;  between  the  testimony  of  God  and  the  reasonings 
of  men;  the  words  of  the  Spirit  and  human  inferences. 
Faith  in  the  testimony  of  God,  and  obedience  to  the  com- 
mandments of  Jesus,  are  their  bond  of  union,  and  not  an 
agreement  in  any  abstract  views  or  opinions  upon  what  is 
written  or  spoken  by  divine  authority.  Hence  all  the  specu- 
lations, questions,  debates  of  words,  and  abstract  reasonings, 
found  in  human  creeds,  have  no  place  in  their  religious 
fellowship.  Regarding  Calvinism  and  Arminianism,  Trin- 
itarianism  and  Unitarianism,  and  all  the  opposing  theories 
of  religious  sectaries,  as  extremes  begotten  by  each  other, 
they  cautiously  avoid  them,  as  equidistant  from  the  simplicity 
and  practical  tendency  of  the  promises  and  precepts,  of  the 
doctrine  and  facts,  of  the  exhortations  and  precedents,  of  the 
Christian  institution. 

They  look  for  unity  of  spirit  and  the  bonds  of  peace  in 
the  practical  acknowledgment  of  one  faith,  one  Lord,  one 
immersion,  one  hope,  one  body,  one  Spirit,  one  God  and 
Father  of  all ;  not  in  unity  of  opinions,  nor  in  unity  of  forms, 
ceremonies,  or  modes  of  worship. 

The  holy  Scriptures  of  both  Testaments  they  regard  as 
6 


#'v 


\>  '• 


62 


DISCIPLES    OF    CHRIST. 


containing  revelations  from  God,  and  as  all  necessary  to 
make  the  man  of  God  perfect,  and  accomplish3d  for  every 
good  word  and  work;  the  New  Testament,  or  the  living 
oracles  of  Jesus  Christ,  they  understand  as  containing  the 
Christian  religion ;  the  testimonies  of  Matthew,  Mark,  Luke, 
and  John,  they  view  as  illustrating  and  proving  the  great 
proposition  on  which  our  religion  rests,  viz.,  that  Jesus  of 
Nazareth  is  the  Meisiah,  the  only-hegotten  and  well-beloved 
Son  of  God,  and  the  only  Savior  of  the  world ;  the  Acts  of 
the  Apostles  as  a  divinely-authorized  narrative  of  the  begin- 
ning and  progress  of  the  reign  or  kingdom  of  Jesus  Christ, 
recording  the  full  development  of  the  gospel  by  the  Holy 
Spirit  sent  down  from  heaven,  and  the  procedure  of  the 
apostles  in  setting  up  the  church  of  Christ  on  earth;  the 
Epistles  as  carrying  out  and  applying  the  doctrine  of  the 
apostles  to  the  practice  of  individuals  and  congregations,  and 
as  developing  the  tendencies  of  the  gospel  in  the  behavior  of 
its  professors;  and  all  as  forming  a  complete  standard  of 
Christian  faith  and  morals,  adapted  to  the  interval  between 
the  ascension  of  Christ  and  his  return  with  the  kingdom 
which  he  has  received  from  God ;  the  Apocalypse,  or  Reve- 
lation of  Jesus  Christ  to  John,  in  Patmos,  as  a  figurative  and 
prospective  view  of  all  the  fortunes  of  Christianity,  from  its 
date  to  the  return  of  the  Savior. 

Every  one  who  sincerely  believes  the  testimony  which  God 
gave  of  Jesus  of  Nazareth,  saying,  "  This  is  my  Son,  the 
beloved,  in  whom  I  delight,''  or,  in  other  words,  believes 
what  the  evangelists  and  apostles  have  testified  concerning 
him,  from  his  conception  to  his  coronation  in  heaven  as 
Lord  of  all,  and  who  is  willing  to  obey  him  in  every  thing, 
they  regard  as  a  proper  subject  of  immersion,  and  no  one 
else.  They  consider  immersion  into  the  name  of  the  Father, 
Son,  and  Holy  Spirit,  after  a  public,  sincere,  and  intelligent 
confession  of  the  faith  in  Jesus,  as  necessary  to  admission  to 
the  privileges  of  the  kingdom  of  the  Messiah,  and  as  a  sol- 
emn pledge,  on  the  part  of  Heaven,  of  the  actual  remission 
of  all  past  sins,  and  of  adoption  into  the  family  of  God. 


11  r 


1 


■I  1.  r 


DISCIPLES    OF    CHRIST. 


63 


ssary  to 
>r  every 
living 
ling  the 
c,  Luke, 
le  great 
esus  of 
l-beloved 
Acts  of 
begin- 
Christ, 
le  Holy 
of  the 
th;   the 
of  the 
)ns,  and 
avior  of 
iard  of 
)etween 
ingdoni 
r  Reve- 
ive  and 
rom  its 

chGod 
?0M,  the 
)elieves 
lerning 
iven  as 

thincf, 
)o  one 
father, 
Higent 
sion  to 

a  sol- 
lissiou 


The  Holy  Spirit  is  promised  only  to  those  who  believe  and 
Dbey  the  Savior.  No  one  is  taught  to  expect  the  reception 
of  that  heavenly  Monitor  and  Comforter,  as  a  resident  in  his 
heart,  till  he  obeys  the  gospel. 

Thus,  while  they  proclaim  faith  and  repentance,  or  faith 
and  a  change  of  heart,  as  preparatory  to  immersion,  remission, 
and  the  Holy  Spirit,  they  say  to  all  penitents,  or  all  those  who 
believe  and  repent  of  their  sins,  as  Peter  said  to  "the  first  au- 
dience addressed  after  the  Holy  Spirit  was  bestowed,  after  the 
glorification  of  Jesus,  **  Be  immersed,  every  one  of  you,  in 
the  name  of  the  Lord  Jesus,  for  the  remission  of  sins,  and 
you  shall  receive  the  gift  of  the  Holy  Spirit."  They  teach 
sinners  that  God  commands  all  men,  every  where,  to  reform, 
or  to  turn  to  God ;  that  the  Holy  Spirit  strives  with  them,  so 
to  do,  by  the  apostles  and  prophets ;  that  God  beseeches  them 
to  be  reconciled,  through  Jesus  Christ;  and  that  it  is  the 
duty  of  all  men  to  believe  the  gospel,  and  turn  to  God. 

The  immersed  believers  are  congregated  into  societies,  ac- 
cording to  their  propinquity  to  each  other,  and  taught  to  meet 
every  first  day  of  the  week,  in  honor  and  commemoration  of 
the  resurrection  of  Jesus,  and  to  break  the  loaf,  which  com- 
memorates the  death  of  the  Son  of  God,  to  read  and  hear  the 
living  oracles,  to  teach  and  admonish  one  another,  to  unite  in 
all  prayer  and  praise,  to  contribute  to  the  necessities  of  saints, 
and  to  perfect  holiness  in  the  fear  of  the  Lord. 

Every  congregation  chooses  its  own  overseers  and  deacons, 
who  preside  over  and  admmister  the  affairs  of  the  congrega 
tions ;  and  every  church,  either  from  itself,  or  in  cooperation 
with  others,  sends  out,  as  opportunity  oflfers,  one  or  more 
evangelists,  or  proclaimers  of  the  word,  to  preach  the  word, 
and  to  immerse  those  who  believe,  to  gather  congregations, 
and  to  extend  the  knowledge  of  salvation  where  it  is  neces- 
sary, as  far  as  their  means  allow.  But  every  church  regards 
these  evangelists  as  its  servants ;  and,  therefore,  they  have  no 
control  over  any  congregation,  each  congregation  being  sub- 
"ect  to  its  own  choice  of  presidents  or  elders,  whom  they  have 
appointed.     Perseverance  in  all  the  work  of  faith,  labor  of 


m 


Vi 


:  X 


Mi 
''i 


■■■  t 


' 


64 


FRIENDS,    OR    QUAKERS. 


ove,  and  patience  of  hope,  is  inculcated,  by  all  the  disciples, 
as  essential  to  admissir)n  into  the  heavenly  kingdom. 

Such  are  the  prominent  outlines  of  the  faith  and  practices 
of  those  who  wish  to  be  known  as  the  Disciples  of  Christ ; 
but  no  society  among  them  would  agree  to  make  the  pre- 
ceding items  either  a  confession  of  faith  or  a  standard  of 
practice,  but,  for  the  information  of  those  who  wish  an  ac- 
quaintance with  them,  are  willing  to  give,  at  any  time,  a 
reason  for  their  faith,  hope,  and  practice. 


(( 


FRIENDS,  OR  QUAKERS. 


This  class  of  Christians  arose  in  England  about  the  middle 
of  the  17th  century.  _Xhey  Wv.re  at  first  called  Seekers,  from 
their  seeking  the  truth ;  and  afterwards  Quakers,  for  direct- 
ing their  enemies  to  tremble  at  the  word  of  the  Lord.  They 
prefer  the  more  endearing  appellation  of  Friends,  which  has 
been  transmitted  to  them  by  their  predecessors. 
(  George  Fox  was  the  first  who  publicly  advocated  their 
/principles  in  England,  and  the  celebrated  William  Penn  in 
I  America. 

V  The  following  is  a  summary  of  the  doctrines  and  discipline 
of  the  society  of  Friends,  published  in  London  in  1800,  and 
sanctioned  by  the  orthodox  society  of  Friends  in  this  country. 

Doctrine.  —  "We  agree,  with  other  professors  of  the 
Christian  name,  in  the  belief  of  one  eternal  God,  the  Cre- 
ator and  Preserver  of  the  universe,  and  in  Jesus  Christ,  his 
Son,  the  Messiah,  and  Mediator  of  the  new  covenant. 

"  When  we  speak  of  the  gracious  display  of  the  love  of 
God  to  mankind,  in  the  miraculous  conception,  birth,  life, 
miracles,  death,  resurrection,  and  ascension,  of  our  Savior, 
we  prefer  the  use  of  such  terms  as  we  find  in  Scripture ;  and, 
contented  with  that  knowledge  which  Divine  Wisdom  hath 
seen  meet  to  reveal,  we  attempt  not  to  explain  those  mys- 


FRIENDS,    OR    QUAKERS. 


65 


teries  which  remain  under  the  veil ;  nevertheless,  we  ac- 
knowledge and  assert  the  divinity  of  Christ,  who  is  the  wis 
dom  and  power  of  God  unto  salvation. 

"  To  Christ,  alone,  we  give  the  title  of  t\ie  Word  of  God, 
and  not  to  the  Scriptures ;  although  we  highly  esteem  these 
sacred  writings,  in  subordination  to  the  Spirit,  from  vvliich 
they  were  given  forth;  and  we  hold,  with  the  apostle  P;iul, 
that  they  are  able  to  make  wise  unto  salvation,  through  faith 
which  is  in  Christ  Jesus. 

"  We  reverence  those  most  excellent  precepts  which  are 
recorded,  in  Scripture,  to  have  been  delivered  by  our  groat 
Lord;  and  we  firmly  believe  that  they  are  practicable,  and 
binding  on  every  Christian,  and  that,  in  the  life  to  come,  ever/ 
man  will  be  rewarded  according  to  his  works.  And,  further, 
«t  is  our  belief  that,  in  order  to  enable  mankind  to  put  in 
practice  these  sacred  precepts,  many  of  which  are  contra- 
dictory to  the  unregenerate  H/ill  of  man,  every  man,  coming 
into  the  world,  is  endued  with  a  measure  of  the  light,  grace, 
or  good  spirit,  of  Christ,  by  which,  as  it  is  attended  to,  he  is 
enabled  to  distinguish  good  from  evil,  and  to  correct  the  dis- 
orderly passions  and  corrupt  propensities  of  his  nature, 
which  mere  reason  is  altogether  insufficient  to  overcome. 
For  all  that  belongs  to  man  is  fallible,  and  within  the  reach 
of  temptation ;  but  this  divine  grace,  which  comes  by  Him 
who  hath  overcome  the  world,  is,  to  those  who  humbly  and 
sincerely  seek  it,  an  all-sufficient  and  present  help  in  time  of 
need.  By  this,  the  snares  of  the  enemy  are  dtt  v  led,  his 
allurements  avoided,  and  deliverance  is  experienced,  through 
faith  in  its  effectual  operation  ;  whereby  the  soul  is  translated 
out  of  the  kingdom  of  darkness,  and  from  utider  the  power 
of  Satan,  into  the  marvellous  light  and  kingdom  of  the  Son 
of  God. 

"  Being  thus  persuaded  that  man,  without  the  Spirit  of  Christ 
inwardly  revealed,  can  do  nothing  to  the  glory  of  "God,  or  to 
effect  his  own  salvation,  we  think  this  influence  especinliy 
necessary  to  the  performance  of  the  highest  act  of  which  the 
human  mind  is  capable,  —  even  the  worship  of  the  Father  of 
6* 


Ill  :i' 


66 


FRIENDS,    OR    QUAKERS. 


m 


^  '> 

i "; 

1 

i'l 

1 

lit 

1'!     '  i 

i 

1 

'i      1  ' 

1  ;,i  !  i 

'ii;i,i 

S'i 

1      1 

.1.  '-I 


lights  and  of  spirits,  in  spirit  and  in  truth ;  therefore  we  con- 
sider as  obstruction  to  pure  worship,  all  forms  which  divert 
the  attention  of  the  mind  from  the  secret  influence  of  this 
unction  from  the  Holy  One.  Yet,  although  true  worship  is 
not  confined  to  time  and  place,  we  think  it  incumbent  on 
Christians  to  meet  often  together,  in  testimony  of  their  de- 
pendence on  the  heavenly  Father,  and  for  a  renewal  of  their 
spiritual  strength :  nevertheless,  in  the  performance  of  wor- 
ship, we  dare  not  depend,  for  our  acceptance  with  him,  on  a 
formal  repetition  of  the  words  and  experiences  of  others;  but 
we  believe  it  to  be  our  duty  to  lay  aside  the  activity  of  the 
imagination,  and  to  wait  in  silence,  to  have  a  true  sight  of 
our  condition  bestowed  upon  us;  believing  even  a  single 
sight,  arising  from  such  a  sense  of  our  infirmities,  and  of  the 
need  we  have  of  divine  help,  to  be  more  acceptable  to  God 
than  any  performances,  however  specious,  which  originate  in 
the  will  of  man. 

"  From  what  has  been  said  respecting  worship,  it  follows 
that  the  ministry  we  approve  must  have  its  origin  from  the 
same  source ;  for  that  which  is  needful  for  man's  own  direc- 
tion, and  for  his  acceptance  with  God,  must  be  eminently  so 
to  enable  him  to  be  helpful  to  others.  Accordingly,  we  be- 
lieve that  the  renewed  assistance  of  the  light  and  power  of 
Christ  is  indispensably  necessary  for  all  true  ministry,  and 
hat  this  holy  influence  is  not  at  our  command,  or  to  be  pro- 
cured by  study,  but  is  the  free  gift  of  G>id  to  chosen  and  de- 
voted servants.  Hence  arises  our  testimony  against  preach- 
ing for  hire,  ii  contradiction  to  Christ's  positive  command, 
*  Freely  ye  have  received,  freely  give ; '  and  hence  our  con- 
scientious refusal  to  support  such  ministry  by  tithes  or  other 
means. 

"  As  we  dare  not  encourage  any  ministry  but  that  which 
we  believe  to  spring  from  the  influence  of  the  Holy  Spirit,  so 
neither  dare  we  attempt  to  restrain  this  influence  to  persons 
of  any  condition  in  life,  or  vo  the  male  sex  alone;  but,  as 
male  and  female  are  one  in  Jhrist,  we  allow  such  of  the  fe- 
male sex  as  we  believe  to  be  endued  with  a  right  qualifica- 


proi) 


FRIENDS,    OR    q,UAKERS. 


61 


5  we  con* 
'h  divert 
•e  of  this 
or ship  is 
nbent  on 
their  de- 
of  their 
of  wor- 
im,  on  a 
lers;  but 
ty  of  the 
sight  of 
a  sinjjle 
id  of  the 
to  God 
?inate  in 

t  follows 
from  the 
n  direc- 
lently  so 
,  we  be- 
ower  of 
try,  and 
'  be  pro- 
and  de- 
preach- 
tnmand, 
>iir  coM- 
)r  other 

t  which 
)irit,  so 
persons 
but,  as 
the  fe- 
alificap 


I 


tion  for  the  ministry,  to  exercise  their  gifts  for  the  general 
editicatiou  of  the  church ;  and  this  liberty  we  esteem  a  pe- 
culiar mark  of  the  gospel  dispensation,  as  foretold  by  the 
prophet  Joel,  and  noticed  by  the.  apostle  Peter. 

"  There  are  two  ceremonies  in  use  among  most  professors 
of  the  Christian  name  —  water  baptism,  and  what  is  termed 
the  Lord's  supper.  The  first  of  these  is  generally  esteemed 
the  essential  means  of  initiation  into  the  church  of  Christ, 
and  the  latter  of  maintaining  communion  with  him.  But,  as 
we  have  been  convinced  that  nothing  short  of  his  redeeming 
power,  inwardly  revealed,  can  set  the  soul  free  from  the 
thraldom  of  sin,  by  this  power  alone  we  believe  salvation  to 
be  effected.  We  hold  that,  as  there  is  one  Lord,  and  one 
faith,  so  his  baptism  is  one,  in  nature  and  operation ;  that 
nothing  short  of  it  can  make  us  living  members  of  his  mys- 
tical body ;  and  that  the  baptism  with  water,  administered  by 
his  forerunner  John,  belonged,  as  the  latter  confessed,  to  an 
inferior  and  decreasing  dispensation. 

"  With  respect  to  the  other  rite,  we  believe  that  commu- 
nion between  Christ  and  his  church  is  not  maintained  by 
that,  nor  any  other  external  perforjnance,  but  only  by  a  real 
participation  of  his  divine  nature,  through  faith ;  that  this  is 
the  supper  alluded  to  in  Revelation,  *  Behold,  I  stand  at  the 
door  and  knock ;  if  any  man  hear  my  voice,  and  open  the 
door,  I  will  come  in  to  him,  and  will  sup  with  him,  and  he 
with  me ; '  and  that,  where  the  substance  is  attained,  it  is  un- 
necessary to  attend  to  the  shadow,  which  doth  not  confer 
grace,  and  concerning  which,  opinions  so  different,  and  ani- 
mosities so  violent,  have  arisen. 

"  Now,  as  we  thus  believe  that  the  grace  of  God,  which 
comes  by  Jesus  Christ,  is  alone  sufficient  for  salvation,  we 
can  neither  admit  that  it  is  conferred  on  a  few  only,  whilst 
others  are  left  without  it,  nor,  thus  asserting  its  universality, 
can  we  limit  its  operation  to  a  partial  cleansing  of  the  soul 
from  sin,  even  in  this  life.  We  entertain  worthier  notions, 
botlr  of  the  power  and  goodness  of  our  heavenly  Father,  and 
believe  that  he  doth  vouchsafe  to  assist  the  obedient  to  ex* 


i-i 


lip 

i: 

II     : 


till 


W 


li 


68 


FRIENDS,    OR    QUAKERS 


1' 

"hi 

iii 


•  r  i  1 

'■  '■''! 

IK 

mm' 


perience  a  total  surrender  of  the  natural  will  to  the  guidance 
of  his  pure,  unerring  Spirit,  through  whose  renewed  assist- 
ance they  are  enabled  to  bring  forth  fruits  unto  holiness, 
and  to  stand  perfect  in  their  present  rank. 

"  There  are  not  many  of  our  tenets  more  generally  known 
than  our  testimony  against  oaths,  and  against  war.  With 
respect  to  the  former  of  these,  we  abide  literally  by  Christ's 
positive  injunction,  delivered  in  his  Sermon  on  the  Mount, 
*  Swear  not  at  all.'  From  the  same  sacred  collection  of  the 
most  excellent  precepts  of  moral  and  religious  duty,  from  the 
example  of  our  Lord  himself,  and  from  the  correspondent 
convictions  of  his  Spirit  in  our  hearts,  we  are  confirmed  in 
the  belief  that  wars  and  fightings  are,  in  their  origin  and 
effects,  utterly  repugnant  to  the  gospel,  which  still  breathes 
peace  and  good-will  to  men.  We  also  are  clearly  of  the 
judgment,  that,  if  the  benevolence  of  the  gospel  were  gen- 
erally prevalent  in  the  minds  of  men,  it  would  effectually 
prevent  them  from  oppressing,  much  more  enslaving,  their 
brethren,  (of  whatever  color  or  complexion,)  for  whom,  as 
for  theniselves,  Christ  died ;  and  would  even  influence  their 
conduct  in  their  treatment  of  the  brute  creation,  which 
would  no  longer  groan,  the  victims  of  their  avarice,  or  of 
their  false  ideas  of  pleasure. 

"  Some  of  our  tenets  have,  in  former  times,  as  hath  been 
shown,  subjected  our  friends  to  much  suffering  from  govern- 
ment, though  to  the  salutary  purposes  of  government  our 
principles  are  a  security.  They  inculcate  submission  to  the 
laws  in  all  cases  wherein  conscience  is  not  violated.  But 
we  hold  that,  as  Christ's  kingdom  is  not  of  this  world,  it  is 
not  the  business  of  the  civil  magistrate  to  interfere  in  matters 
of  religion,  but  to  maintain  the  external  peace  and  good 
order  of  the  community.  We,  therefore,  think  persecution, 
even  in  the  smallest  degree,  unwarrantable.  We  are  careful 
in  lequiring  our  members  not  to  be  concerned  in  illicit  trade, 
nor  in  any  manner  to  defraud  the  revenue. 

**Tt  is  well  known  that  the  society,  from  its  first  fippearTince^ 
has  disused  those  names  of  the  months  and  days,  which^ 


U'l 


FRIENDS,    OR    QUAKERS. 


69 


guidance 
d  assisi- 
loliness, 

^  known 
With 
Christ's 
Mount, 
ti  of  the 
Tom  the 
pondent 
rmed  in 
gin  and 
jreathes 
of  the 
ire  gen- 
ectually 
g,  their 
hom,  as 
ce  their 
,  which 
,  or  of 

h  been 
govern- 
3nt  our 
I  to  the 
I.  But 
Id,  it  is 
natters 
i  good 
cution, 
careful 
trade, 

rnnce^ 
tvhich, 


having  been  given  in  bono*-  of  the  heroes  or  false  gods  of  tiie 
heathen,  originated  in  their  flattery  or  superstition;  and  the 
custom  of  speaking  to  a  single  person  in  the  plural  number, 
as  having  arisen  also  from  motives  of  adulation.  Compli- 
ments, superfluity  of  apparel,  and  furniture,  outward  shows 
of  rejoicing  and  mourning,  and  the  observation  of  days  and 
times,  we  esteem  to  be  incompatible  with  the  simplicity  and 
sincerity  of  a  Christian  life ;  and  public  diversions,  gaming, 
and  other  vain  amusements  of  the  world,  we  cannot  but  con- 
demn. They  are  a  waste  of  that  time  which  is  given  us  for 
nobler  purposes,  and  divert  the  attention  of  the  mind  from 
the  sober  duties  of  life,  and  from  the  reproofs  of  instruction, 
by  which  we  are  guided  to  an  everlasting  inheritance. 

"  To  conclude :  Although  we  have  exhibited  the  several 
tenets  which  distinguish  our  religious  society,  as  objects  of 
our  belief,  yet  we  are  sensible  that  a  true  and  living  faith  is 
not  produced  in  the  mind  of  man  by  his  own  effort,  but  is 
the  free  gift  of  God  in  Christ  Jesus,  nourished  and  increased 
by  the  progressive  operation  of  his  Spirit  in  our  hearts,  and 
our  proportionate  obedience.  Therefore,  although,  for  the 
preservation  of  the  testimonies  given  us  to  bear,  and  for  the 
pence  and  good  order  of  the  society,  we  deem  it  necessary 
that  those  who  are  admitted  into  membership  with  us  should 
be  previously  convinced  of  those  doctrines  which  we  esteem 
essential,  yet  we  require  no  formal  subscription  to  any 
articles,  either  as  a  condition  of  membership,  or  a  qualifica- 
tion for  the  service  of  the  church.  We  prefer  the  judging 
of  mer  by  their  fruits,  and  depending  on  the  aid  of  Him, 
who,  by  his  prophet,  hath  promised  to  be  *  a  spirit  of  judg- 
ment to  him  that  sitteth  in  judgment.'  Without  this  there 
is  a  danrrer  of  receiving  numbers  into  outward  communion, 
without  any  addition  to  that  spiritual  sheepfold,  whereof  our 
blossed  Lord  declared  himself  to  be  both  the  door  and  the  shep- 
herd ;  that  is,  such  as  know  his  voice,  and  follow  him  in  the 
paths  of  obedience.  (See  Heb.  13  :24.  1  Cor.  1:24.  John 
1:1.  2  Pet.  1  :  21.  2  Tim.  3  :  15.  Matt.  16 :  27.  John 
1 : 9—16,  33.      1  John  2  :  20,  27.      Heb.  10  :  25.      Rom  8 


■  ''if  ';• 

i    if    ' 


If  ■ 

i 

I! 


•11 


Uf 


.  .i 


M 


70 


FRIENDS,    Oil    Q,UAKERS 


m 


B 


iiiii 

Pi. 


I"!!;   !■■ 


im 


20.     Jer.  23 :  30—32,     Matt.  10  : 8.     Joel  2  :  28,  29.     Acta 
2:16,  17.     Eph.  4  : 5.     John  3 :  30.     2  Pet.  1 : 4.     Rev.  3  . 
2J.      Matt.  5  :  48.      Eph.  4  :  13.      Col.  4  :  12.      Matt.  5  :  34 
39,  44,  «S^c. ;  26 :  52,  53.    Luke  22  :  51.    John  18  : 1 1.    Eph 
2:8.     John  7:  17.     Isa.28:6.     John  10  :  7,  11) 

"Discipline.  —  The  purposes  which  our  discipline  hath 
chieriy  in  view,  are,  the  relief  of  the  poor;  the  maintenance 
of  good  order ;  the  support  of  the  testimonies  which  we  be- 
lieve it  is  our  duty  to  bear  to  the  world;  and  the  help  and 
recovery  of  such  as  are  overtaken  in  faults. 

"  In  the  practice  of  discipline,  we  think  it  indispensable  that 
the  order  recommended  by  Christ  himself  be  invariably  ob- 
served. *  If  thy  brother  shall  trespass  against  thee,  go  and 
tell  him  his  fault  between  thee  and  him  alone ;  if  he  shall 
hear  thee,  thou  hast  gained  thy  brother ;  but  if  he  will  not 
hear  thee,  then  take  with  thee  one  or  two  more,  that  in  the 
mouth  of  two  or  three  witnesses,  every  word  may  be  estab- 
lished ;  a.id  if  he  shall  neglect  to  hear  them,  tell  it  unto  the 
church.' 

"  To  effect  the  salutary  purposes  of  disciplhie,  meetings 
were  appointed,  at  an  early  period  of  the  society,  which, 
ti-om  the  times  of  their  being  held,  were  called  quarterly 
mrrting.f.  It  was  afterward  found  expedient  to  divide  the 
districts  of  those  meetings,  and  to  meet  more  frequently; 
from  whence  arose  mnnthly  mcethigs,  subordinate  to  these 
held  quarterly.  At  length,  in  1069,  a  yearly  meeting  was 
established,  to  superintend,  assist,  and  provide  rules  for  the 
whole ;  previously  to  which,  general  meetings  had  been  oc- 
casionally held. 

"  A  monthly  meeting  is  usually  composed  of  several  par- 
ticular congregations,  situated  within  a  convenient  distance 
from  each  other.  Its  business  is  to  provide  for  the  subsist 
ence  of  the  poor,  and  for  the  education  of  their  offspring ;  to 
judge  of  the  sincerity  and  fitness  of  persons  appearing  to  be 
convinced  of  the  religious  principles  of  the  society,  and  de- 
siring to  be  admitted  into  membership ;  to  excite  due  atten- 
tion to  the  discharge  of  religious  and  moral  duty;    and  to 


■'  i'! 


FRIENDS,    Oil    QUAKERS. 


71 


}.     Acta 
Rev.  3 
t.  5 :  34 
1.    Eph 

ine  hath 
itenancp 
1  ^ve  be- 
lelp  and 

able  that 
ably  ob- 
.  go  and 
he  shall 
will  not 
It  in  the 
e  estab- 
nito  the 

neetmgs 
which, 
larUrly 
ide  the 
[uently ; 
o  these 
ng  was 
for  the 
cen  oc- 

'!vl  par- 
listance 
subsist 
ing;  to 
g  to  be 
ind  de- 
!  atten- 
and  to 


deal  with  disorderly  members.  Monthly  meetings  also  grant 
to  such  of  their  members  as  remove  into  other  monthly  meet- 
ings, certificates  of  their  membership  and  conduct,  without 
which  they  cannot  gain  membership  in  such  meetings 
Each  monthly  meeting  is  required  to  appoint  certain  persons, 
under  the  name  of  overseers ^  who  are  to  take  care  that  the 
rules  of  our  discipline  be  put  in  practice,  and,  when  any  case 
of  complaint,  or  disorderly  conduct,  comes  to  their  knowl- 
edge, to  see  that  private  admonition,  agreeably  to  the  gospel 
rule  before  mentioned,  be  given,  previously  to  its  being  laid 
before  the  monthly  meeting. 

"  When  a  case  is  introduced,  it  is  usual  for  a  small  com- 
mittee to  be  appointed  to  visit  the  offender,  to  endeavor  to 
convince  him  of  his  error,  and  to  induce  him  to  forsake  and 
condemn  it.  If  they  succeed,  the  person  is  by  minute  de- 
clared to  have  made  satisfaction  for  the  offence;  if  not,  he  ia 
disowned  as  a  member  of  the  society. 

"  In  disputes  between  individuals,  it  has  long  been  the  de- 
cided judgment  of  the  society,  that  its  members  should  not 
sue  each  other  at  law.  It  therefore  enjoins  all  to  end  their 
differences  by  speedy  and  impartial  arbitration,  agreeably  to 
rules  laid  down.  If  any  refuse  to  adopt  this  mode,  or,  hav- 
ing adopted  it,  to  submit  to  the  award,  it  is  the  direction  of 
the  yearly  meeting  that  such  be  disowned. 

"  To  monthly  meetings,  also,  belongs  the  allowing  of  mar- 
riages ;  for  our  society  hath  always  scrupled  to  acknowledge 
the  exclusive  authority  of  the  priests  in  the  solemnization  of 
marriage.  Those  who  intend  to  marry  appear  together,  and 
propose  their  intention  to  the  monthly  meeting,  and,  if  not 
attended  by  their  parents  and  guardians,  produce  a  written 
certificate  of  their  consent,  signed  in  the  presence  of  wit- 
nesses. The  meeting  then  appoints  a  committee  to  in<|uire 
whether  they  be  clear  of  other  engagements  respecting  iiKir- 
riage ;  and  if,  at  a  subsequent  meeting,  to  which  the  parties 
alflo  (ome  and  declare  the  continuance  of  their  intention,  no 
ohjoctions  be  reported,  they  have  the  meeting's  consent  to 
ttolennii/e  their  intended  marriage.     This  is  dime  in  a  public 


72 


FRIENDS,    OR    QUAKERS. 


fi; 


liill!' 


■it  ^'! 


meeting  for  worship,  toward  the  close  whereof  the  parties 
stand  up,  and  solemnly  take  each  other  for  husband  and  wife. 
A  certificate  of  the  proceedings  is  then  publicly  read,  and 
signed  by  the  parties,  and  afterward  by  the  relations  and 
others  as  witnesses.  Of  such  marriage  the  monthly  meeting 
keeps  a  record,  as  also  of  the  births  and  burials  of  its  mem- 
bers. A  certificate  of  the  date,  of  the  name  of  the  infant, 
and  of  its  parents,  signed  by  those  present  at  the  birth,  is  the 
subject  of  one  of  these  last-mentioned  records,  and  an  or- 
der for  the  interment,  countersigned  by  the  grave-maker,  of 
the  other.  The  naming  of  children  is  without  ceremony 
Burials  are  also  conducted  in  a  simple  manner.  The  body, 
followed  by  the  relations  and  friends,  is  sometimes,  previous- 
ly to  interment,  carried  to  a  meeting ;  and  at  the  grave  a 
pause  is  generally  made ;  on  both  which  occasions  it  fre- 
quently falls  out,  that  one  or  more  friends  present  have  some- 
what to  express  for  the  edification  of  those  who  attend  ;  but 
no  religious  rite  is  considered  as  an  essential  part  of  burial. 

"  Several  monthly  meetings  compose-  a  quarterly  meeting. 
At  the  quarterly  meeting  are  produced  written  answers  from 
the  montiily  meetings,  to  certain  queries  respecting  the  con- 
duct of  their  members,  and  the  meetings'  care  over  them. 
The  accounts  thus  received  are  digested  into  one,  which  is 
sent  also  in  the  form  of  answers  to  queries,  by  representatives, 
to  the  yearly  meeting.  Appeals  from  the  judgment  of 
monthly  meetings  are  brought  to  the  quarterly  meetings, 
whose  business  also  it  is  to  assist  in  any  ditficult  case,  or 
where  remissness  appears  in  the  care  of  the  monthly  meet- 
ings over  the  individuals  who  compose  them 

*'  The  yearly  meeting  has  the  general  superintendence  of 
the  society  in  the  country  in  which  it  is  established;  and, 
therefore,  as  the  accounts  which  it  receives  discover  the  state 
of  inferior  meetings,  as  particular  exigencies  require,  or  as 
the  meeting  is  impressed  with  a  sense  of  duty,  it  gives  forth 
its  advice,  makes  such  regulations  as  appear  to  be  requisite, 
or  excites  to  the  observance  of  those  already  made,  and 
sometimes  appoints  committees  to  visit  those  quarterly  meet- 


ings 
App 
final 


niav 


M.. 


e  parties 
and  wife, 
ead,  and 
tions  and 
'  meeting 
its  mem- 
le  infant, 
th,  is  the 
d  an  or- 
lakef,  of 
eremony 
'he  body, 
previous- 
grave  a 
is  it  fre- 
,ve  some- 
ind  ;  but 
'  burial, 
meetinof. 
ers  from 
the  con- 
er  them, 
which  is 
ntatives, 
Tient  of 
leetings, 
case,  or 
ly  meet- 

ence  of 
d ;  and, 
he  state 
e,  or  as 
«s  forth 
iquisite, 
je,  and 
y  meet- 


FRlr.NDS,     OR    (iUAKl-:R3. 


73 


ings  which  appear  to  be  in  need  of  immediate  advice. 
Appeals  from  the  judgment  of  quarterly  meetings  arc  here 
finally  determined ;  o.nd  a  brotherly  correspondence,  by 
epistles,  is  maintained  with  other  yearly  meetings. 

'*  In  this  place  it  is  proper  to  add  that,  as  we  believe  women 
may  be  rightly  called  to  the  work  of  the  ministry,  we  also 
think  that  to  them  belongs  a  share  in  the  support  of  our 
Christian  discipline,  and  that  some  parts  of  it,  wherein  their 
own  sex  is  concerned,  devolve  on  them  with  peculiar  propri- 
ety ;  accordingly,  they  have  monthly,  quarterly,  and  yearly 
meetings  of  their  own  sex,  held  at  the  same  time  and  in  the 
same  place  with  those  of  the  men,  but  separately,  and  without 
the  power  of  making  rules ;  and  it  may  be  remarked  that, 
during  the  persecutions,  which,  in  the  last  century,  occasioned 
the  imprisonment  of  so  many  of  the  men,  the  care  of  the 
poor  often  fell  on  the  women,  •'nd  was  by  them  satisfactorily 
administered. 

"  In  order  that  those  who  are  in  the  situation  of  ministers 
may  have  the  tender  sympathy  and  counsel  of  those  of  either 
sex,  who,  by  their  experience  in  the  work  of  religion,  are 
qualified  for  that  service,  the  monthly  meetings  are  advised 
to  select  such,  under  the  denomination  of  elders.  These, 
and  ministers  approved  by  their  monthly  meetings,  have 
meetings  peculiar  to  themselves,  called  meetings  of  ministers 
and  elders,  in  which  they  have  an  opportunity  of  exciting 
each  other  to  a  discharge  of  their  several  duties,  and  of  ex- 
tending advice  to  those  who  may  appear  to  be  weak,  without 
any  needless  exposure.  Such  meetings  are  generally  held  in 
the  compass  of  each  monthly,  quarterly,  and  yearly  meet- 
ing. They  are  conducted  by  rules  prescribed  by  the  yearly 
meeting,  and  have  no  authority  to  make  any  alteration  or 
addition  to  them.  The  members  of  them  unite  with  their 
brethren  in  the  meetings  for  discipline,  and  are  equally 
accountable  to  the  latter  for  their  conduct. 

♦'  Thus  have  we  given  a  view  of  the  foundation  and  estab- 
lishment of  our  discipline;  by  which  it  will  be  seen  that  it 
is  not,  as  hath  been  frequently  insinuated,  merely  the  work 
7 


I 


i!:l! 


;ST'!"i! 


iWi  ' 


■      1 

.;     i 

■■     \ 

llf 

pj  j 

1  ■'' 

1       ■  ' !  1  1 

V     ■     ■   '■,.'.    i 

u 


FRIENDS,    OR    QUAKERS. 


of  modern  times,  but  was  the  early  care  and  concern  of  our 
pious  predecessors.  We  cannot  better  close  this  short  sketch 
of  it,  than  by  observing  that,  if  the  exercise  of  discipline  should 
in  some  instances  appear  to  press  hard  upon  those,  who,  neg- 
lecting the  monitions  of  divine  counsel  in  their  hearts,  are 
also  unwilling  to  be  accountable  to  their  brethren,  yet,  if 
that  great,  leading,  and  indispensable  rule,  enjoined  by  our 
Lord,  be  observed  by  those  whb  undertake  to  be  active  in  it, 
—  *  Whatsoever  ye  would  that  men  should  do  to  you,  do 
ye  even  so  to  them,'  —  it  will  prevent  the  censure  of  the 
church  from  falling  on  any  thing  but  that  which  really 
obstructs  the  progress  of  truth.  Discipline  will  then  promote, 
in  an  eminent  degree,  that  love  of  our  neighbor  which  is  the 
mark  of  discipleship,  and  without  which  a  profession  of  love 
to  God,  and  to  his  cause,  is  a  vain  pretence.  *  He,'  said  the 
beloved  disciple,  '  that  loveth  not  his  brother,  whom  he  hath 
seen,  how  can  he  love  God,  whom  he  hath  not  seen  1  And  this 
commandment  have  we  from  him,  that  he  who  loveth  God, 
love  his  brother  also.'  " 

The  Friends  are  divided  in  sentiment ;  there  are,  in  fact, 
two  sects,  denominated  Orthodox  and  Hicksite.s. 

Some  opinion  of  Elias  Hicks's  sentiments,  in  regard  to  the 
Trinity,  may  be  formed  by  an  extract  from  one  of  his  publi- 
cations, (Sermons,  vol.  iv.  pp.  288,  289.) 

"  He  that  laid  down  his  life,  and  suffered  his  body  to  be 
crucified  by  the  Jews,  without  the  gates  of  Jerusalem,  is 
Christ,  the  only  Son  of  the  most  high  God.  But  that  the 
outward  person  which  suffered  was  properly  the  Son  of  God, 
we  utterly  deny.  Flesh  and  blood  cannot  enter  into  heaven. 
By  the  analogy  of  reason,  spirit  cannot  beget  a  material  body, 
because  the  thing  begotten  must  be  of  the  same  nature  with 
its  father.  Spirit  cannot  beget  any  thing  but  spirit :  it  can- 
not beget  flesh  and  blood.  *A  body  hast  thou  prepared  me,* 
said  the  Son  :  then  the  Son  was  not  the  body,  though  the 
body  was  the  Son's." 


ern  of  our 
ort  sketch 
ine  should 
who,  neg- 
learts,  are 
n,  yet,  if 
id  by  our 
itive  in  it, 
»  you,  do 
re  of  the 
ich  really 

promote, 
ich  is  the 
►n  of  love 
,'  said  the 
1  he  hath 

And  this 
eth  God, 


!,  in  fact, 

ird  to  the 
lis  publi- 

)dy  to  be 
sal  em,  is 
that  the 
I  of  God, 
►  heaven, 
ial  body, 
ure  with 
it  can- 
ired  me,* 
mgh  the 


SHAKERS.  75 

SHAKERS, 

OR 

THE    UNITED    SOCIETY    OF    BELIEVERS. 

The  editor  gives  an  account  of  the  religious  tenets,  &c., 
of  this  society,  in  the  precise  words  of  his  worthy  friends  and 
correspondents  at  Enfield,  N.  H. :  — 

"  Respected  Friend, 

"  Having  received  your  circular,  requesting  in- 
formation concerning  our  society,  we  freely  notice  it,  and 
are  most  willing  to  give  you  any  information  respecting  us. 

**  It  appears  your  request  extends  sufficiently  far  to  embrace 
an  exposition  of  our  moral  and  religious  tenets,  our  faith, 
principles,  and  manner  of  life,  our  secular  concerns,  &,c. 

"  We  have  seen  several  historical  sketches  of  our  society 
by  different  writers ;  but  it  is  very  rare  to  find  one  free  from 
misrepresentations  of  some  kind,  which  must  be  owing  either 
to  ignorance  or  prejudice.  Therefore,  in  our  communica- 
tions, we  may  be  somewhat  particular  on  some  points ;  in  any 
of  hich,  if  there  be  any  thing  found  agreeable  to  your  de- 
sires, you  are  welcome  to  it;  and,  as  it  is  presumed  your 
publication  is  intended  for  information,  among  other  truths, 
we  hope  to  see  something  relative  to  us,  different  from  most 
of  the  descriptions  of  former  writers. 

**  In  obtaining  information  of  one  society,  you  get  a  gen- 
eral understanding  of  all ;  for  we  are  of  one  heart  and  one 
mind.     Our  faith  is  one,  our  practice  is  one. 

*'  We  are  acknowledged  and  distinguished  as  a  peculiar 
people,  singular  from  all  others;  which  peculiarity  arises 
wholly  from  these  two  principles  —  our  faith  and  manner  of 
life,  which  comprise  our  motives  in  separating  from  the 
course  and  practice  of  the  world,  the  manner  in  which  our 
property  is  held,  &c.  &/C. 

"  It  is  a  fact  acknowledged  by  all  professed  Christians,  that 
there  are  two  creations,  an  old  and  a  new ;  or,  which  is  the 


.  1 


76 


SHAKERS,    OR    THE 


ili.i 


ik 


m 


m 


m 


ilil: 

m 


mM\ 


same  thing,  two  kingdoms,  the  kingdom  of  this  world,  and 
the  kingdom  of  Christ.  It  is  also  a  truth  as  frankly  granted, 
that  these  two  creations,  or  kingdoms,  are  headed,  the  one  by 
the  first  Adam,  denominated  the  old  man,  and  the  other  by 
the  second  Adam,  Christ  Jesus,  denominated  the  new  man  — 
two  different  personages,  possessing  very  different  spirits,  and 
executing  very  different  works.  As  positive  as  the  preceding 
declarations  are,  that  there  exist  two  distinct  creations,  and 
which  are  headed  by  two  distinct  characters,  so  positive  are 
the  following :  —  that  the  subjects  of  each  kingdom  bear  a 
strong  resemblance  to  their  respective  king,  and  plainly  rep- 
resent the  particular  kingdom  they  inhabit ;  for,  *  As  we  have 
borne  the  image  of  the  earthly,  we  shall  also  bear  the  image 
of  the  heavenly.'     (1  Cor.  15:49.) 

*•  Also  that  no  person  can  have  demands  upon,  and  privi- 
leges in,  these  two  men  and  creations  at  one  and  the  same 
time.  We  must  either  hold  to  the  old,  and  have  nothing  to 
do  with  the  new,  or  we  must  come  out  and  forsake  the  old, 
and  come  into  the  new.  We  must  either  put  off  the  old  man, 
Adam,  and  his  works,  which  are  well  known  to  be  multiply- 
ing and  supporting  of  an  earthly  kingdom,  which  is  the  king- 
dom of  this  world,  or  we  must  put  on  the  new  man,  Christ 
Jesus,  and  his  works,  which  are  well  known  to  be  a  life  with- 
out spot,  chaste,  virgin,  and  unstained  by  indulgences  in  any 
of  those  things  which  a  beloved  worthy  said  constitutes  the 
world.  (1  John  2  :  15,  16.)  To  these  principles  of  faith  we 
are  strict,  and  may  be  called  rigid,  adherents ;  equally  tena- 
cious in  the  practical  part  of  the  new  man,  and  in  the  same 
degree  pointed  against  the  old. 

"  The  second  part  of  this  subject  of  singularity  in  us  con- 
sists ill  the  manner  in  which  we  hold  our  property,  which, 
perhaps,  is  well  known  to  be  in  common,  after  the  order  of 
the  primitive  church  in  the  days  of  the  apostles,  in  which 
state  we  have  lived  rising  forty  years,  '  of  one  heart  and  one 
soul ; '  not  any  of  us  saying  that  *  aught  of  the  things  which 
he  possessed  was  his  own,'  (Acts  4  :  32 ;)  *  buying  as  though 
we  possessed  not,'  (1  Cor.  7  :  30 ;)  and  *  having  nothing,  and 


UNITED    SOCIETY    OF    BELIEVERS. 


77 


vorld,  and 
Y  granted, 
he  one  by 
I  other  by 
'w  man  — 
pirits,  and 
preceding 
tions,  and 
'sitive  are 
>m  bear  a 
ainly  rep- 
s  we  have 
the  image 

and  privi- 
the  same 
othing  to 
the  old, 
old  man, 
multiply- 
the  kinji- 
m,  Christ 
life  with- 
es in  any 
tutes  the 
*  faith  we 
ally  tena- 
the  same 

us  con- 
^  which, 
order  of 
n  which 

and  one 
IS  which 
s  though 
ing,  and 


yet  possessing  all  things.'  (2  Cor.  6:10.)  Inconsequence 
thereof,  we  are  retired  from  the  world,  as  not  of  that  king- 
dom ;  '  My  kingdom  is  not  of  this  world,'  &c.,  (John  18  :  3G ;) 
by  which  we  enjoy  a  closer  communion  with  our  God,  and 
by  which  we  follow  the  instruction  of  the  Spirit,  which  saith, 
'  Come  ye  out  from  among  them,  and  be  ye  separate,'  &c. 
(2  Cor.  6:17.) 

"  Our  society  contains  three  distinct  families,  comprising 
233  souls;  103  males,  and  130  females.  The  number  of 
persons  over  70  is  18;  between  60  and  70,  21 ;  between  21 
and  60,  125;  under  21,  63.  The  oldest  person  is  88. 
Deaths  since  the  gathering  of  the  society,  in  1792,  85. 

"  Our  village  is  situated  in  the  N.  W.  corner  of  the  town, 
on  the  western  shore  of  Mascomy  Pond,  a  pleasant  sheet  of 
water,  of  nearly  five  miles  in  length,  and  half  a  mile  average 
width.  Our  village  and  home  are  pleasant  to  us,  and  are  said 
to  be  so  by  travellers.  It  is  about  ten  miles  S.  E.  from 
Dartmouth  College,  forty  N.  W.  from  Concord,  and  one 
hundred  from  Boston. 

"  In  all  the  families  there  are  nearly  thirty  buildings,  una- 
dorned, except  with  neatness,  simplicity,  and  convenience, 
besides  many  out-buildings.  Among  the  buildings  are  one 
house  of  public  worship,  one  convenient  school-house,  three 
dwelling-houses,  one  for  each  family,  sufficiently  large  to  ac- 
sommodate  us  as  places  for  cooking,  eating,  sleeping,  and  re- 
tirement from  labor,  and  shops  for  the  different  branches  of 
work.  Our  privilege  for  mills  is  very  small ;  consequently 
our  machinery  cannot  be  extensive.  Yet  the  little  water  that 
IS  running  in  small  brooks,  which  can  be  conveniently  col- 
lected into  artificial  ponds,  is  improved,  by  their  emptying 
from  one  to  another,  and  by  the  interspersion  of  mills  upon 
their  discharging  streams.  We  have  three  saw-mills,  two 
grist-mills,  and  some  other  machinery. 

"  As  strangers,  who  many  times  wish  to  call,  are  frequent- 
ly much  straitened  and  embarrassed  by  not  knowing  where  to 
call,  or  what  to  say,  we  should  be  pleased  to  have  it  particu- 
larly noticed,  that  we  have  one  building  designated  firom  the 


7» 


SHAKERS,    OR   THE 


p  ji!ii:Ji' 


it  -1: 


il'i 
!i '  t 

■i'jli 


?i'/ 


■1 :. 

-.1      i  ! 


rest  by  the  sign,  "  Trustees'  Office,"  over  tne  dcor,  vViierM 
strangers  are  received,  where  our  commercial  business  ia 
transacted,  and  where  civil  people  wishing  for  information 
may  freely  obtain  it,  or  be  directed  where  it  can  be  obtained. 

*'  In  our  occupation  we  are  agriculturists  and  mechanics. 
The  products  of  the  garden  may  be  said  to  be  as  important 
as  any;  which  are  principally  seeds,  herbs,  &.C.,  from  which 
this  section  of  the  country  is  chiefly  supplied.  Our  manu- 
factures are  wooden  ware,  such  as  tubs,  pails,  half-bushel 
and  other  measures,  boxes,  &,c. ;  also,  whips,  corn-brooms, 
leather,  and  various  other  articles. 

"  We  keep  from  1200  to  1500  sheep,  mostly  Saxon  and 
Merino,  which  afford  wool  for  our  own  wear,  and  is  likewise 
a  source  of  small  trade  with  us.  We  keep  about  eighty 
cows,  which  supply  us  with  milk  for  a  dairy,  for  our  own 
consumption  only. 

"  The  education  of  our  youth  and  children  has  been  a  sub- 
ject of  much  conversation  among  many  people.  It  has  been 
reported,  that  the  children  which  we  fretjuently  take  m  and 
bring  up  with  us,  are  kept  in  ignorance,  having  no  opportu- 
nity of  improving  their  minds  by  a  literary  education.  But 
the  weight  of  this  censure  is  gradually  growing  less,  by  the 
contrary  proof  to  the  hundreds  of  visitors  who  flock  into  our 
school,  and  who  are  not  at  all  sparing  of  their  high  encomi- 
ums upon  it.  It  is  conducted  partially  on  the  Lancasterian 
system,  and  is  said  to  surpass  any  of  the  common  schools 
about  us.  Our  school-room  is  furnished  with  books  and  ap- 
paratus of  a  superior  kind,  which,  we  presume,  is  not  equalled 
by  any  school  in  the  country,  save  the  one  among  our  people 
at  Canterbury,  which,  perhaps,  is  not  in  any  respect  inferior. 

"  In  this  society  are  two  physicians.  Each  family  has  its 
respective  elders  or  ministers ;  among  these  and  other  indi- 
viduals of  the  society,  are  public  speakers,  whom  you  would 
denominate  the  clergy. 

"  You  see,  from  what  we  have  here  written,  that  we  have 
taken  up  many  subjects,  and  several  of  them  explicitly  treated 
upon,  although  short;  from  which,  together  with  the  pam- 


« 


'!^' 


UNITED    SOCIKTY    OF    BELIEVERS. 


79 


r,  ".viier*! 
siness  ia 
jrmation 
)btained. 
ichanics. 
nportant 
n  which 
r  manu- 
If-bushel 
•brooms, 

xon  and 
likewise 
t  eighty 
9ur  own 

3n  a  sub- 

bas  been 

;  in  and 

opportu- 

•n.     But 

},  by  the 

into  our 

encomi- 

)  aster  i  an 

schools 

and  ap- 

equalled 

r  people 

inferior. 

has  its 

ler  indi- 

d  would 

we  have 
^  treated 
he  pam- 


phlet accompanying  this  letter,  we  conclude  you  may  be  able 
to  get  considerable  of  an  understanding,  and  which  you  are 
at  liberty  to  cull  at  your  pleasure.  But  it  is  sincerely  to  be 
hoped,  if  you  publish  any  thing  concerning  us,  you  will  be 
careful  to  preserve  the  true  ideits  of  our  communications." 

From  the  pamphlet  above  mentioned  we  make  the  follow- 
ing extracts :  — 

"FAITH  AND  PRINICPLES   OF  THE   SOCIETy. 

* 

"1.  A  life  of  innocence  and  purity y  according  to  the 
example  of  Jesus  Christ  and  his  first  true  followers ;  implying 
entire  abstmence  from  all  sensual  and  carnal  gratifications. 

"  2.  Love.  —  *  By  this  shall  all  men  know  that  ye  are  my 
disciples,  if  ye  have  love  one  to  another.  Love  is  the  fulfil- 
ling of  the  law.'     This  is  our  bond  of  union. 

«'  3.  Peace.  —  *  Follow  peace  with  all  men,'  is  a  divine 
precept;  hence  our  abstinence  from  war  and  bloodshed,  from 
all  acts  of  violence  towards  our  fellow-men,  from  all  the 
party  contentions  and  politics  of  the  world,  and  fi-om  all  the 
pursuits  of  pride  and  worldly  ambition.  *  My  kingdom  (said 
Christ)  is  not  of  this  world.' 

"4.  Justice.  —  *  Render  to  every  man  his  due.  Owe  no 
man  any  thing,  but  to  love  one  another.'  We  are  to  be  just 
and  honest  in  all  our  dealings  with  mankind,  to  discharge  all 
just  dues,  duties,  and  equitable  claims,  as  seasonably  and 
effectually  as  possible. 

**  5.  Holiness.  —  *  Without  which  no  man  shall  see  the 
Lord.'  Which  signaies  to  be  consecrated^  or  set  apart  from 
a  common  to  a  sacred  use.  Hence  arise  all  our  doctrines 
and  practical  rules  of  dedicating  our  persons,  services,  and 
property,  to  social  and  sacred  uses,  having  adopted  the  exam- 
ple of  the  first  gospel  church,  in  establishing  and  supporting 
one  consecrated  and  united  interest  by  the  voluntary  choice 
of  every  member,  as  a  sacred  privilege,  and  not  by  any  undue 
constraint  or  persuasion. 

"  6.   Goodness.  —  Do  good  to  all  men,  as  far  as  oppor- 


80 


SHAKERS,    OR   THB 


u 


.1  ll 


I    il 


,:J 


I'll 


|.| 


tunity  and  ability  may  serve,  by  administering  acts  of  charity 
and  kindness,  and  promoting  light  and  truth  among  mankind 
*  Whatsoever  ye  would  that  men  should  do  to  you,  do  ye  even 
so  to  them.' 

"  7.  Truth.  —  This  principle  is  opposed  to  falsehood, 
lying,  deceit,  and  hypocrisy,  and  implies  fidelity,  reality, 
good,  earnest  sincerity,  and  punctuality  in  keeping  vows  and 
promises.  These  principles  are  the  genuine  basis  of  our 
institution,  planted  by  its  first  founders,  exhibited  in  all  our 
ptiblic  writings,  justified  by  Scripture  and  fair  reason,  and 
practically  commended  as  a  system  of  morality  and  religion, 
adapted  to  the  best  interest  and  happiness  of  man,  both  here 
and  hereafter. 

"MAJNNER  OF  ADMITTING  MEMBERS. 

"  1.  All  persons  who  unite  with  this  society,  in  any  de- 
gree, must  do  it  freely  and  voluntarily,  according  to  their 
own  faith  and  unbiased  judgment. 

"  2.  In  the  testimony  of  the  society,  both  public  and  pri- 
vate, no  flattery  nor  any  undue  influence  is  used,  but  the 
most  plain  and  explicit  statements  of  its  faith  and  principles 
are  laid  before  the  inquirer,  so  that  the  whole  ground  may 
be  comprehended,  as  far  as  possible,  by  every  candidate  for 
admission. 

"  3.  No  considerations  of  property  are  ever  made  use  of, 
by  this  society,  to  induce  any  person  to  join  it,  nor  to  prevent 
any  one  from  leaving  it ;  because  it  is  our  faith,  that  no  act 
of  devotion,  or  service,  that  does  not  flow  from  the  free  and 
voluntary  emotions  of  the  heart,  can  be  acceptable  to  God,  as 
an  act  of  true  religion. 

"4.  No  believing  husband,  or  wife,  is  allowed,  by  the 
principles  of  this  society,  to  separate  from  an  unbelieving 
partner,  except  by  mutual  agreement,  unless  the  conduct  of 
the  unbeliever  be  such  as  to  warrant  a  separation  by  the  laws 
of  God  and  man.  Nor  can  any  husband,  or  wife,  who  has 
otherwise  abandoned  his  or  her  partner,  be  received  into 
communion  with  the  society. 


S-»fli|'i:l 


UNITED    SOCIETY    OF    BELIEVERS. 


81 


"  5.  Any  person  becoming  a  member,  must  rectify  all  his 
«vrongs,  and,  as  fast  and  as  far  as  it  is  in  his  power,  discharge 
all  just  and  legal  claims,  whether  of  creditors  or  filial  heirs. 
Nor  can  any  person,  not  conforming  to  this  rule,  long  remain 
in  union  with  the  society.  But  the  society  is  not  responsi- 
ble for  the  debts  of  any  individual,  except  by  agreement ; 
because  such  responsibility  would  involve  a  principle  ruinous 
to  the  institution. 

**  6.  No  difference  is  to  be  made  in  the  distribution  of 
parental  estate  among  the  heirs,  whether  they  belong  to  the 
society  or  not ;  but  an  equal  partition  must  be  made,  as  far 
as  may  be  practicable,  and  consistent  with  reason  and 
justice. 

"  7.  If  an  unbelieving  wife  separate  from  a  believing  hus- 
band, by  agreement,  the  husband  must  give  her  a  just  and 
reasonable  share  of  the  property  ;  and  if  they  have  children 
who  have  arrived  to  years  of  understanding  sufficient  to  judge 
for  themselves,  and  who  choose  to  go  with  their  mother,  they 
are  not  to  be  disinherited  on  that  account.  Though  the 
character  of  this  institution-  has  been  much  censured  on  this 
ground,  yet  we  boldly  assert  that  the  rule  above  stated  has 
never,  to  our  knowledge,  been  violated  by  this  society. 

"8.  Industry,  temperance,  and  frugality,  are  prominent 
features  of  this  institution.  No  member  who  is  able  to  labor, 
can  be  permitted  to  live  idly  upon  the  labors  of  others.  All 
are  required  to  be  employed  in  some  manual  occupation, 
according  to  their  several  abilities,  when  not  engaged  in 
other  necessary  duties." 


U/t 


"  The  rules  of  government  in  the  society  are  adapted  to 
the  different  orders  of  which  it  is  composed.  In  all  (as  far 
as  respects  adults)  it  is  spiritual  ;  its  powers  and  authorities 
growing  out  of  the  mutual  faith,  love,  and  conjidmce,  of  all 
the  members,  and  harmoniously  concurring  in  the  general 
form  and  manner  of  government  established  by  the  first 
founders  of  the  society. 

"  The  leading  authority   of   the  society  is   vested   in   a 


SHAKERS,    OR   THE 


W\ 


Till' 
.  ill  I 


iiii 


:<i 


I',' 


1.!  iiij: 


ministry,  generally  consisting  of  four  persons,  including  both 
sexes.  These,  together  with  the  elders  and  trustees,  con- 
stitute the  general  government  of  the  society  in  all  its 
branches,  and,  being  supported  by  the  general  union  and 
approbation  of  the  members,  are  invested  with  power  to 
appoint  their  successors  and  other  subordinate  officers,  as 
occasion  may  require ;  to  counsel,  advise,  and  direct,  in  all 
matters,  whether  of  a  spiritual  or  temporal  nature  ;  to  super- 
intend the  concerns  of  the  several  families,  and  establish  all 
needful  orders,  rules,  and  regulations,  for  the  direction  and 
protection  of  the  several  branches  of  the  society ;  but  no  rule 
can  be  made,  nor  any  member  assume  a  lead,  contrary  to  the 
original  faith  and  known  principles  of  the  society.  And 
nothing  which  respects  the  government,  order,  and  general 
arrangemei^t,  of  the  society  is  considered  as  fully  established 
until  it  has  received  the  general  approbation  of  the  society, 
or  of  that  branch  thereof  which  it  more  immediately  con- 
cerns. 

**  This  community  is  divided  into  several  different  branches, 
commonly  called  families.  This  di'  ision  is  generally  made 
for  the  sake  of  convenience,  and  is  often  rendered  necessary 
on  account  of  local  situation  and  occurrent  circumstances  ; 
but  the  proper  division  and  arrangement  of  the  community, 
without  respect  to  local  situation,  are  into  three  classes,  or 
progressive  degrees  of  order. 

**  Those  children  taken  into  the  society  are  treated  with 
care  and  tenderness,  receive  a  good  school  education,  and, 
according  to  their  genius,  are  trnined  to  industry  and  virtu- 
ous habits,  restrained  from  vice,  and,  at  a  suitable  age,  led 
into  the  knowledge  of  the  sacred  Scriptures,  and  practically 
taught  the  divine  precepts  contained  in  them,  particularly 
those  of  Jesus  Christ  and  the  apostles. 

"  During  a  period  of  more  than  forty  years,  since  the 
permanent  establishment  of  this  society  at  Now  Lebanon 
and  Watervliet,  there  never  has  been  a  legal  claim  entered 
by  any  person  for  the  recovery  of  property  brought  into  the 
society    but  all  claims  of  that  nature,  if  any  have  existed, 


UNITED    SOCIETY    OF    BELIEVERS. 


83 


ling  both 
2es,  con- 
n  all  >ts 
lion  and 
jower  to 
icers,  as 
ct,  in  all 
to  super- 
iblish  all 
tion  and 
t  no  rule 
ry  to  the 
And 

general 
;ablished 

society, 
ely  con- 
ranches, 
ly  made 
ecessary 
stances  ; 
imunitv, 
sses,  or 

ed  with 
m,  and, 
id  virtu- 
ige,  led 
ictically 

icularly 

>ice  the 
iebanon 
entered 
into  the 
existed, 


have  been  amicably  settled,  to  the  satisfaction  of  the  parties 
concerned.  Complaints  and  legal  prosecutions  have  not, 
hitherto,  come  from  persons  who  brought  property  into  the 
institution,  but  from  those  who  came  destitute  of  property, 
and  who,  generally  speaking,  have  been  no  benefit  to  the 
society  in  any  way,  but,  on  the  contrary,  after  having 
enjoyed  its  hospitality,  and  brought  no  small  share  of  trouble 
upon  the  people,  have  had  the  assurance  to  lay  claim  to 
wages  which  they  never  earned,  or  property  to  which  they 
never  had  any  just  or  legal  claim. 

"  No  person  can  be  received  into  this  order  until  he  shall 
have  settled  all  just  and  legal  claims,  both  of  creditors  and 
filial  heirs ;  so  that  whatever  property  he  may  possess,  may 
be  justly  and  truly  his  own.  Minors  cannot  be  admitted  as 
covenant  members  of  this  order ;  yet  they  may  be  received 
under  its  immediate  care  and  protection.  And  when  they 
shall  have  arrived  at  lawful  age,  if  they  should  choose  to  con- 
tinue in  the  society,  and  sign  the  covenant  of  the  order,  and 
support  its  principles,  they  are  then  admitted  to  all  the 
privileges  of  members.  The  members  of  this  order  are  all 
equally  entitled  to  the  benefits  and  privileges  thereof,  without 
any  difference  made  on  account  of  what  any  cnr  may  have 
contributed  to  the  interest  of  the  society,  x^ll  <  ••"  equally 
entitled  to  their  support  and  maintenanr-i,  and  iu  every 
necessary  comfort,  whether  in  health,  sickness,  or  old  age,  so 
long  as  they  continue  to  maintain  the  principk.5,  and  con 
form  to  the  orders,  rules,  and  regulations,  of  he  institutuni. 
They,  therefore,  give  their  property  and  services  for  the 
most  valuable  of  all  temporal  considerations  —  an  ample  se- 
curity, during  life,  for  every  needful  support,  if  they  continue 
faithful  to  their  contract  and  covenant,  the  nature  of  which 
they  clearly  understand  before  they  enter  into  it. 

"  We  believe  it  will  be  generally  granted  that  the  his 
tory  of  the  world  does  not  f'lrnish  a  single  instance  of  any 
religious  institution   which  has  stood  fifty  years  without  ^ 
visible  declension  of  the  principles  of  the  institution,  in  the 
general  purity  and  integrity  of  its  members.     This  ha?  been 


•"  '    '  f  ' 


rii  ' 


II' 


■'iii' 


lijl: 
il!!, 


I'  'i 


■;ii 


w 


84 


SHAKERS. 


generally  acknowledged  by  the  devotees  of  such  institutions 
and  facts  have  fully  verified  it.  But  we  would  appeal  to  the 
candid  judgment  of  those  who  have  known  this  institution 
from  the  beginning,  and  have  bad  a  fair  opportunity  of  ob- 
serving the  progress  of  its  improvement,  whether  they  have, 
in  reality,  found  any  declension,  either  in  the  external  order 
and  regulations  of  the  society,  or  in  the  purity  and  integrity 
of  its  members,  in  the  general  practice  of  the  moral  and 
Christian  duties ;  and  whether  they  have  not,  on  the  contra- 
ry, discovered  a  visible  and  manifest  increase  in  all  these 
respects.  And  hence  they  may  judge  for  themselves,  whether 
the  moral  character  of  the  society,  and  its  progressive  improve- 
ment, can  be  ascribed  to  any  other  cause  than  the  blessing, 
protection,  and  government,  of  Divine  Power  and  Wisdom." 

This  denomination  is  also  styled  the  millennial  church. 
Although  celibacy  is  enjoined  by  the  Shakers  upon  their 
members,  yet  their  numbers  rather  increase,  by  converts 
from  the  world. 

There  are  fifteen  societies  of  Shakers  in  the  United  States, 
located  in  the  following  places  :  —  Alfred,  New  Gloucester, 
and  Poland,  Me. ;  Canterbury  and  Enfield,  N.  H. ;  Shirley, 
Harvard,  Tyringham,  and  Hancock,  Mass. ;  Enfield,  Conn. ; 
Watervliet  and  New  Lebanon,  N.  Y. ;  Union  Village  and 
Watervliet,  Ohio;  Pleasant  Hill  and  South  Union,  Ky.  The 
number  of  Shakers  in  the  United  States  is  about  (iOOO. 

This  sect  of  Christians  arose  at  Manchester,  in  England ; 
and  Ann  Lee  has  the  credii,  of  being  its  founder.  They 
derive  their  name  from  their  manner  of  worship,  which  is  per- 
formed by  singing,  dancing,  and  clapping  their  hands  in  regu- 
lar time,  to  a  novel,  but  rather  pleasant  kind  of  music.  This 
sect  was  persecuted  in  England,  and  came  to  America  in  1774 
They  firt-t  settled  in  Watervliet,  near  Albany,  N.  Y.  They 
have,  or  think  they  have,  revelations  from  Heaven,  or  gifts  from 
the  Holy  Spirit,  which  direct  them  in  the  choice  of  their  lead- 
ers, and  in  other  important  concerns.  Their  dross  and  man- 
ners are  similar  to  those  of  the  i*ociety  of  Friends ;  hence  they 


'r  II I 


'**-^'jii' 


REFORMATION. 


85 


are  often  called  Shaking  Quakers.  They  display  great  skill 
and  science  in  agriculture,  horticulture,  and  the  mechanic 
arts;  and  their  honesty,  industry,  hospitality,  and  neatness, 
are  proverbial.  These  people  choose  their  locations  with 
great  taste  and  judgment.  A  Shaker  village  always  presents 
a  scene  of  beauty. 

We  close  this  article  with  an  extract  from  a  speech  of  the 
Hon.  John  Breathitt,  late  governor  of  Kentucky. 

"  Much  has  been  urged  against  Shakerism,  much  has  been 
said  against  their  covenant;  but,  I  repeat  it,  that  individual 
who  is  prepared  to  sign  the  church  covenant,  stands  in  nn 
enviable  situation :  his  situation  is,  indeed,  an  enviable  one, 
who,  devoted'to  God,  is  prepared  to  say  of  his  property,  '  Here 
it  is,  little  or  much;  take  it,  and  leave  me  unmolested  to 
commune  with  my  God.  Indeed,  I  dedicate  myself  to  whnt  ? 
not  to  a  fanatical  tenet ;  O,  no  !  to  a  subject  far  beyond  ;  to 
the  worship  of  Almighty  God,  the  great  Creator  and  Govern- 
or of  the  universe.  Under  the  influence  of  his  love,  I  give 
my  all :  only  let  me  worship  according  to  my  faith,  and  in  a 
manner  I  believe  acceptable  to  my  God  ! ' 

**  I  say  again,  the  world  cannot  produce  a  parallel  to  the 
situation  which  such  a  man  exhibits  —  resigned  to  the  will 
of  Heaven,  free  from  all  the  feelings  of  earthly  desire,  and 
pursuing,  quietly,  the  peaceful  tenor  of  hi^  way." 


i  U 


REFORMATION. 


This  term  is  used,  by  way  of  eminence,  to  denote  that 
great  change  which  took  place  in  the  Christian  world,  under 
the  ministry  of  Luther,  Calvin,  Zuinglius,  Melancthon,  and 
others,  who  successfully  opposed  some  of  the  doctrines,  and 
many  of  the  practices,  of  the  Roman  church.  It  commenced 
at  Witteniberg,  in  Saxony,  in  1517,  and  greatly  weakened 
the  Papal  authority. 
8 


REFORMATION. 


I'sa     i 


%. 


!i'i 


It  was  from  causes  seemingly  fortuitous,  and  from  a  source 
very  inconsiderable,  that  all  the  mighty  effects  of  the  refor- 
mation flowed.  Leo  X.,  when  raised  to  the  Papal  throne,  in 
1513,  found  the  revenues  of  the  church  exhausted  by  the 
vast  projects  of  his  two  ambitious  predecessors.  His  own 
temper,  naturally  liberal  and  enterprising,  rendered  him  in- 
capable of  severe  and  patient  economy ;  and  his  schemes  for 
aggrandizing  the  family  of  Medicis,  his  love  of  splendor,  and 
his  munificence  in  rewarding  men  of  genius,  involved  him 
daily  in  new  expenses,  in  order  to  provide  a  fund  for  which. 
he.  t'ied  every  device  that  the  fertile  invention  of  priests  had 
fallen  upon,  to  drain  the  credulous  multitude  oi'  their  wealth 
Among  others,  he  had  recourse  to  a  sale  of  indulgences. 

The  Romish  church  believe  that  pious  persons  iHay  do 
works  of  supererogation,  that  is  to  say,  more  good  works 
ihan  are  necessary  for  their  own  salvation.  All  such  works, 
nccording  to  their  doctrine,  are  deposited,  together  with  the 
infinite  merits  of  Jesus  Christ,  in  one  inexhaustible  treasury. 
The  keys  of  this  were  committed  to  St.  Peter,  and  to  his 
successors  the  popes,  who  may  open  it  at  pleasure,  and,  by 
transferring  a  portion  of  this  superabundant  merit  to  any 
particular  person  flir  a  sum  of  money,  may  convey  to  him 
either  pardon  for  his  own  sins,  or  a  release  for  any  one,  for 
whom  he  feels  an  interest,  from  the  pains  of  purgatory. 
Such  indulgences  were  offered  as  a  recompense  for  those 
who  engaged  in  the  wars  of  the  crusade;^  against  the  Infidels. 
Smce  those  times,  the  power  of  granting  indulgences  has 
been  greatly  abused  in  the  church  of  Rome.  Pope  Leo  X., 
finding  that  the  sale  of  indrljrences  was  likely  to  be  lucrative, 
granted  to  Albert,  elector  of  Mentz  and  archbishop  of  Mag- 
deburg, the  benefit  'f  the  indulgences  of  Saxony,  and  the 
neighboring  parts,  and  farmed  out  those  of  other  countries  to 
the  highest  bidders;  who,  to  make  the  best  of  their  bargain, 
procured  the  ablest  preachers  to  cry  up  the  value  of  the 
commodity.  The  form  of  these  indulgences  was  as  follows :  — 
•*  May  our  Lord  Jesus  Christ  have  mercy  upon  thee,  and 
absolve  thee  by  the  merits  of  his  most  holy  passion.     And  f , 


iI'M'  ' 


REFORMATION. 


81 


a  source 
he  refer- 
hroiie,  in 
i  by  the 
His  own 

him  iii- 
emes  for 
idor,  and 
Ived  him 
r  which. 
ests  had 
r  wealth 
ices. 

may  do 
d  works 
1  works, 
with  the 
treasury, 
d  to  his 

and,  by 
;  to  any 

to  him 
one,  for 
irgatory. 
3r  those 
Infidels, 
ces  has 
Leo  X., 
icrative, 

)f  M;i£r. 

and  the 
itries  to 
)argain, 
of  the 
ows :  — 
36,  and 
And  f, 


by  his  authority,  that  of  his  blessed  apostles,  Peter  and  Paul, 
and  of  the  most  holy  pope,  granted  and  committed  to  me  in 
these  parts,  do  absolve  thee,  first,  from  all  ecclesiastical  cen- 
sures, in  whatever  manner  they  may  have  been  incurred; 
then  from  all  thy  sins,  transgressions,  and  excesses,  how 
enormous  soever  they  may  be;  even  from  such  as  are  re- 
served for  the  cognizance  of  the  holy  see,  and  as  far  as  the 
keys  of  the  holy  church  extend.  I  remit  to  you  all  punish- 
ment which  you  deserve  in  purgatory  on  their  account ;  and 
I  restore  you  to  the  holy  sacraments  of  the  church,  to  the 
unity  of  the  faithful,  and  to  that  innocence  and  purity  which 
you  possessed  at  baptism ;  so  that,  when  you  die,  the  gates  of 
punishment  shall  be  shut,  and  the  gates  of  the  paradise  of 
delight  shall  be  opened ;  and  if  you  shall  not  die  at  present, 
this  grace  shall  remain  in  full  force  when  you  are  at  the 
point  of  death.  In  the  name  of  the  Father,  Son,  and  the 
Holy  Ghost." 

According  to  a  book,  called  the  "  Tax  of  the  Sacred  Roman 
Chancery,"  in  which  are  the  exact  sums  to  be  levied  for  the 
pardon  of  each  particular  sin,  some  of  the  fees  are  thus 
stated :  —  For  simony,  lOs.  Qd. ;  for  sacrilege,  lOs.  6f/. ;  for 
taking  a  false  oath,  9s. ;  for  robbing,  I2s. ;  for  burning  a 
neighbor's  house,  I2s. ;  for  defiling  a  virgin,  9s. ;  for  murder- 
ing a  layman,  7s.  Qd. ;  for  keeping  a  concubine,  10s.  6rf. ;  for 
laying  violent  hands  on  a  clergyman,  lOs.  Qd, 

The  terms  in  which  the  retailers  of  these  abominable 
licenses  described  their  advantages  to  the  purchasers,  and 
the  arguments  with  which  they  urged  the  necessity  of  ob- 
taining them,  were  so  extravagant  that  they  appear  almost 
incredible,  "  If  any  man,"  said  they,  "  purchase  letters  of  hi- 
dulgencc,  h»s  soul  may  rest  secure  with  respect  to  its  salvation. 
The  souls  confined  in  purgatory,  for  whose  redemption  indul- 
gences are  purchased,  as  soon  as  the  money  is  paid,  instantly 
escape  from  that  place  of  torment,  and  ascend  into  heaven  " 
They  said  that  the  efficacy  of  indulgences  was  so  great,  that 
the  most  heinous  sins  would  be  remitted  and  expiated  by 
them,  and  the  person  be  freed  both  from  punishment  and 


-f 


i 


Uv-*'-.r 


'^$^iA2^ 


88 


REFORMED    DUTCH    CHURCH. 


'Hill!' 


PfSi.:! 


m^:■  •,;  .jj 


guilt:  this  was  the  unspeakable  gift  of  God,  .n  order  to 
reconcile  man  to  himself;  the  cross  erected  by  the  preachers 
of  indulgences  was  equally  efficacious  with  the  cross  of 
Christ.  "  Lo,"  said  they,  "  the  heavens  are  open ;  if  you 
enter  not  now,  when  will  you  enter  ?  For  twelve  pence 
you  may  redeem  the  soul  of  your  father  out  of  purgatory; 
and  are  you  so  ungrateful  that  you  will  not  rescue  the 
soul  of  your  parent  from  torment  1  If  you  had  but  one  coat, 
you  ought  to  strip  yourself  of  that  instantly,  and  sell  it,  in 
order  to  purchase  such  benefit,"  dtc. 

It  was  against  these  preachers  of  licentiousness,  and  their 
diabolical  conduct,  that  Luther  began  first  to  declaim. 


PI 


ft  .  ,1*1 


ii;;: 


.  ■,  I 


III  'I 

h 


REFORMED  CHURCHES. 

The  Reformed  churches  comprehend  the  whole  Protestant 
churches  in  Europe  and  America,  whether  Lutheran,  Cal- 
vinistic,  Independent,  Quaker,  Baptist,  or  any  other  de- 
nomination who  dissent  from  the  church  of  Rome.  The 
term  Reformed  is  now,  however,  more  particularly  employed 
to  distinguish  the  Calvinists  from  the  Lutherans. 

The  Heformed  churches  in  America  are  the  two  follow- 
ing:— 

REFORMED  DUTCH  CHURCH. 

This  is  the  oldest  body  of  Presbyterians  in  America :  il 
descended  immediately  from  the  church  of  Holland;  and*  for 
about  a  century  from  its  commencement  in  this  country,  it 
hung  in  colonial  dependence  on  the  Classis  of  Amsterdam, 
and  the  Synod  of  North  Holland,  and  was  unable  to  ordain 
a  minister,  or  perform  any  ecclesiastical  function  of  the  kind, 
without  a  reference  to  the  parent  country  and  mother  church. 

The  origin  of  this  church  will  lead  us  back  to  the  earliest 


REFORMED    DUTCH    CHURCH. 


89 


order  to 
preachers 

cross  of 
n ;  if  you 
ve  pence 
>urgatory  ; 
escue  the 
one  coat, 
sell  it,  in 

and  their 
m. 


*rotestant 
ran,  Cal- 
3ther  de- 
le. The 
employed 

o  fcllow- 


erica:  it 

and,  for 

(untry,  it 

sterdam, 

0  ordain 

he  kind, 

church. 

earliest 


nistory  of  the  city  and  state  of  New  York;  for  they  weie  first 
settled  by  this  people,  and  by  them  a  foundation  was  laid  for 
the  first  churches  of  this  persuasion,  the  most  distinguished 
of  which  were  planted  at  New  York,  (then  called  New 
Amsterdam,)  Flatbush,  Esopus,  and  Albany.  The  church 
at  New  York  was  probably  the  oldest,  and  was  founded  at, 
or  before,  the  year  1639 ;  this  is  the  earliest  period  to  which 
its  records  conduct  us.  The  first  minister  was  the  Rev.  Ev- 
arardus  Bogardus.  But  when  he  came  from  Holland,  does 
not  appear.  Next  to  him  were  two  ministers  by  the  name 
of  Megapolensis,  John  and  Samuel. 

The  first  place  of  worship  built  by  the  Dutch  in  the  colony 
of  New  Netherlands,  as  it  was  then  called,  was  erected  in 
the  fort  at  New  York,  in  the  year  1642.  The  second,  it  is 
believed,  was  a  chapel  built  by  Governor  Stuyvesant,  in  what 
is  now  called  the  Bowery.  In  succession,  churches  of  this 
denomination  arose  on  Long  Island,  in  Schenectady,  on 
Staten  Island,  and  in  a  number  of  towns  on  the  Hudson 
River,  and  several,  it  is  believed,  in  New  Jersey.  But  the 
churches  of  New  York,  Albany,  and  Esopus,  were  the  most 
important,  and  the  ministers  of  these  churches  claimed  and 
enjoyed  a  kind  of  episcopal  dignity  over  the  surrounding 
churches. 

The  Dutch  church  was  the  established  religion  of  the 
colony,  until  it  surrendered  to  the  British  in  1664 ;  after 
which  its  circumstances  were  materially  changed.  Not  long 
after  the  colony  passed  into  the  hands  of  the  British,  an  act 
was  passed,  which  went  to  establish  the  Episcopal  church  as 
the  predominant  party ;  and  for  almost  a  century  after,  the 
Dutch  and  English  Presbyterians,  and  all  others  in  the  col' 
ony,  were  forced  to  contribute  to  the  support  of  that  church. 

The  first  judicatory  higher  than  a  consistory,  among  this 
people,  was  a  CcBtus,  formed  in  1747.  The  object  and 
powers  of  this  assembly  were  merely  those  of  advice  and 
fraternal  intercourse.  It  could  not  ordain  ministers,  noi 
judicially  decide  in  ecclesiastical  disputes,  without  the  con- 
Bent  of  the  Classis  of  Amsterdam. 
8* 


m^ 


i:  ;  ;>< 


IIP 


V''' 

m. 


I   I: 


iPlii 


I     ! 


90 


REFORMED    GERSfAIY    CHURCH. 


:i!  ill' 


The  first  regular  Classis  among  the  Dutch  was  formed  m 
1757.  But  the  formation  of  this  Classis  involved  this  intant 
church  in  the  most  unhappy  collisions,  which  sometimes 
threatened  its  very  existence.  These  disputes  continued  for 
many  years,  by  which  two  parties  were  raised  in  the  church, 
one  of  which  was  for,  and  the  other  against,  an  ecclesiastical 
subordination  to  the  judicatories  of  the  mother  church  and 
country.  These  disputes,  in  which  e^ninent  men  on  both 
sides  were  concerned,  besides  disturbing  their  own  peace 
and  enjoyment,  produced  unfavorable  impressions  towards 
them  among  their  brethren  at  home. 

In  1766,  John  H.  Livingston,  D.  D.,  then  a  young  man, 
went  from  New  York  to  Holland,  to  prosecute  his  studies  in 
the  Dutch  universities.  By  his  representations,  a  favorable 
disposition  was  produced  towards  the  American  church  in 
that  country ;  and,  on  his  return,  in  full  convention  of  both 
parties,  an  amicable  adjustment  of  their  differences  was  made, 
and  a  friendly  correspondence  was  opened  with  the  church 
in  Holland,  which  was  continued  until  the  revolution  of  the 
country  under  TJonaparte. 

The  Dutch  church  suffered  much  in  the  loss  of  its  mem- 
bers, and  in  other  respects,  by  persisting  to  maintain  its 
service  in  the  Dutch  l«fnguage  after  it  had  gone  greatly  into 
disuse.  The  solicitation  for  English  preaching  was  long 
resisted,  and  Dr.  Laidlie,  a  native  of  Scotland,  was  the  first 
minister  in  the  Dutch  church  in  North  America,  who  was 
expressly  called  to  officiate  in  the  English  language. 


REFORMED  GERMAN  CHURCH. 


11 
1 


I' 


As  the  Dutch  Reformed  church  in  this  country  is  an  exact 
counterpart  of  the  church  of  Holland,  so  the  German  Re- 
formed is  of  the  Reformed  or  Calvinistic  church  of  Germa- 
ny. The  people  of  this  persuasion  were  among  the  early 
settlers  of  Pennsylvania:  here  their  churches  were  first 
formed ;  but  they  are  now  to  be  found  in  nearly  all  the  states 


i 


RESTORATIONISTS. 


91 


^outh  and  west  of  the  one  above  named.  The  German 
Reformed  churches  in  this  country  remained  in  a  scattered 
and  neglected  state  until  1746,  when  the  Rev.  Michael 
Schlatter,  who  was  sent  from  Europe  for  the  purpose,  collected 
them  together,  and  put  their  concerns  in  a  more  prosperous 
train.  They  have  since  increased  to  a  numerous  body,  and 
are  assuming  an  important  stand  among  the  American  Pres- 
byterians. 

This  denomination  is  scattered  over  the  Middle,  Western, 
and  Southern  States,  but  is  most  numerous  ii  'he  states  of 
Ohio  and  Pennsylvania.     The  population  of  church  in 

the  United  States  is  estimated  at  300,000 ;  180  ministers,  600 
congregations,  and  30,000  communicants. 


RESTORATIONISTS. 

The  Restorationists  are  those  who  believe  that  all  men  will 
ultimately  become  holy  and  happy.  They  maintain  that  God 
created  only  to  bless,  and  that,  in  pursuance  of  that  purpose, 
he  sent  his  Son  to  "  be  foi  salvation  to  the  ends  of  the  earth ;  " 
that  Christ's  kingdom  is  moral  in  its  nature,  and  extends  to 
moral  beings  in  every  state  or  mode  of  existence ;  that  the 
probation  of  man  is  not  confined  to  the  present  life,  but 
extends  through  the  mediatorial  reign ;  and  that,  as  Christ 
died  for  all,  so,  before  he  shall  have  delivered  up  the  kingdom 
to  the  Father,  all  shall  be  brought  to  a  participation  of  the 
knowledge  and  enjoyment  of  that  truth  which  maketh  free 
from  the  bondage  of  sin  and  death.  They  believe  in  a  gen- 
eral resurrection  and  judgment,  when  those  who  have  im- 
proved their  probation  in  this  life  will  be  raised  to  more 
perfect  felicity,  and  those  who  have  misimproved  their  oppor- 
tunities on  earth  will  come  forward  to  shame  and  condemna- 
tion, which  will  continue  till  they  become  truly  penitent; 
that  punishment  itself  is  a  mediatorial  work,  a  discipline, 


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Sciences 
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RESTORATIONISTS. 


\ 


perfectly  consistent  with  mercy ;  that  it  is  a  means  employee 
by  Christ  to  humble  and  subdue  the  stubborn  will,  and  pre- 
pare the  mind  to  receive  a  manifestation  of  the  goodness  of 
God,  which  leadeth  the  sinner  to  true  repentance.  (See  Gen. 
12 :  3 ;  22  :  18.  Gal.  3  :  8.  Isa.  45  :  22,  2a  Phil.  2 :  10, 
11.  Rev.  5  :  13.  1  Tim.  2:1—6.  Col.  1 :  20.  Eph.  1  .  7 
—11.  Rom.  6  :  12—21 ;  8 :  20,  21.  1  Cor.  15  :  24—28.) 
They  contend  that  this  doctrine  is  not  only  sustained  by 
particular  texts,  but  grows  necessarily  out  of  some  of  the  first 

'  principles  of  divine  revelation.  They  maintain  that  it  is  im- 
mediately connected  with  the  perfections  of  the  Deity ;  that 
God,  being  infinitely  benevolent,  must  have  desired  the  hap- 
piness of  all  his  offspring ;  that  his  infinite  wisdom  would 
enable  him  to  form  a  perfect  plan,  and  his  almighty  power 
will  secure  its  accomplishment.  They  contend  that  the 
mission  of  Christ  is  abortive  on  any  other  plan,  and  that 
nothing  short  of  the  "  restitution  of  ail  things"  can  satisfy  the 
ardent  desires  of  every  pious  soul.  On  this  system  alone  can 
they  reconcile  the  attributes  of  justice  and  mercy,  and  secure 
to  the  Almighty  a  character  worthy  of  our  imitation. 

They  insist  that  the  words  rendered  everlasting,  eternal,  and 
Jorever,  which  are,  in  a  few  instances,  applied  to  the  misery 
of  the  wicked,  do  not  prove  that  misery  to  be  endless,  be- 
cause these  terms  are  loose  in  their  signification,  and  are 
frequently  used  in  a  limited  sense ;  that  the  original  terms, 
being  often  used  in  the  plural  number,  clearly  demonstrate 
that  the  period,  though  indefinite,  is  limited  in  its  very  nature. 
They  maintain  that  the  meaning  of  the  term  must  always  be 
•lought  in  the  subject  to  which  it  is  applied,  and  that  there  is 
nothing  in  the  nature  of  punishment  which  will  justify  an 
endless  sense.  They  believe  that  the  doctrine  of  the  restora- 
tion is  the  most  consonant  to  the  perfections  of  the  Deity,  the 
most  worthy  of  the  character  of  Christ,  and  the  only  doctrine 

^  which  will  accord  with  pious  and  devout  feelings,  or  harmo- 
nize with  the  Scriptures.  They  teach  their  followers  that 
ardent  love  to  God,  active  benevolence  to  man,  and  personal 
meekness  and  purity,  are  the  natural  res  ilts  of  these  views 


RESTORATIONISTS. 


93 


Though  the  RestorationiHts,  as  a  separate  sect,  have  arisen 
within  a  few  years,  their  sentiments  are  by  no  means  new. 
Clemens  Alexandrinus,  Origen,  Didymus  of  Alexandria, 
Gre.jory  Nyssen,  and  several  others,  among  the  Christian 
fathers  of  the  first  four  centuries,  it  is  said,  believed  and  ad- 
vocated the  restoration  of  all  fallen  intelligences.  A  branch 
of  the  German  Baptists,  before  the  reformation,  held  this 
doctrine,  and  propagated  it  in  Germany.  Since  the  ref- 
ormation, this  doctrine  has  had  numerous  advocates;  and 
some  of  them  have  been  among  the  brightest  ornaments  of  the 
church.  Among  the  Europeans,  we  may  mention  the  names 
of  Jeremy  White,  of  Trinity  College,  Dr.  Burnet,  Dr.  Cheyne, 
Chevalier  Ramsay,  Dr.  Hartley,  Bishop  Newton,  Mr.  Stone- 
house,  Mr.  Petitpierre,  Dr.  Cogan,  Mr.  Lindsey,  Dr.  Priestley, 
Dr.  Jebb,  Mr.  Relly,  Mr.  Kenrick,  Mr.  Belsham,  Dr.  South- 
worth,  Smith,  and  many  others.  In  fact,  the  restoration  is  the 
commonly-received  doctrine  among  the  English  Unitarians 
at  the  present  day.  In  Germany,  a  country  which,  for  several 
centuries,  has  taken  the  lead  in  all  theological  reforms,  the 
Orthodox  have  espoused  this  doctrine.  The  restoration  vas 
introduced  into  America  about  the  middle  of  the  eighteenth 
century,  though  it  was  not  propagated  much  till  about  1775 
or  1780,  when  John  Murray  and  Elhanan  Winchester  be- 
came public  advocates  of  this  doctrine,  and  by  their  untiring 
labors  extended  it  in  every  direction.  From  that  time  to  the 
present,  many  men  have  been  found,  in  all  parts  of  our  coun- 
try, who  have  rejoiced  in  this  belief.  This  doctrine  found 
able  advocates  in  the  learned  Dr.  Chauncy,  of  Boston,  Dr. 
Rush,  of  Philadelphia,  and  Dr.  Smith,  of  New  York :  Mr. 
Foster,  of  New  Hampshire,  may  also  be  mentioned  as  an 
advocate  of  the  restoration. 

Most  of  the  writers  whose  names  are  given  above,  did  not 
belong  to  a  sect  which  took  the  distinctive  name  of  Restora- 
tionists.  They  were  found  in  the  ranks  of  the  various  sects 
into  which  the  Christian  world  has  been.divided.  And  those 
who  formed  a  distinct  sect  were  more  frequently  denominated 
Universalists  than   Restoration ists.     In  1785,  a  convention 


'■N 


II I ! 


If 


U\ 


1  it 


M    . 


tf 


94 


RESTORATIONISTS. 


was  organized  at  Oxford,  Massachusetts,  (inder  the  auspices 
of  Messrs.  Winchester  and  Murray.  And  as  all  who  had 
embraced  universal  salvation  believed  that  the  effects  of  sin 
and  the  means  of  grace  extended  into  a  future  life,  the  terms 
Restorationist  and  Universalist  were  then  used  as  synony- 
mous; and  those  who  formed  that  convention  adopted  the 
latter  as  their  distinctive  name. 

During  the  first  twenty-five  years,  the  members  of  the 
Universalist  convention  were  believers  in  a  future  retribution. 
But,  about  the  year  1818,  Hosea  Ballou,  now  of  Boston,  ad- 
vanced the  doctrine  that  all  retribution  is  confined  to  this 
world.  That  sentiment,  at  first,  was  founded  upon  the  old 
Gnostic  notion  that  all  sin  originates  in  the  flesh,  and  that 
death  frees  the  soul  from  all  impurity.  Subsequently,  some 
of  the  advocates  for  the  no-future  punishment  scheme  adopted 
the  doctrine  of  materialism,  and  hence  maintained  that  the 
soul  was  mortal ;  that  the  whole  man  died  a  temporal  death, 
and  that  the  resurrection  was  the  grand  event  which  would 
introduce  all  men  into  heavenly  felicity. 

Those  who  hava  since  taken  to  themselves  the  name  of 
Restorationists,  viewed  these  innovations  as  corruptions  of 
the  gospel,  and  raised  their  voices  against  them.  But  a 
majority  of  the  convention  having  espoused  those  sentiments, 
no  reformation  could  be  effected.  The  Restorationists,  be- 
lieving these  errors  to  be  increasing,  and  finding  in  the  con- 
nection what  appeared  to  them  to  be  a  want  of  engagpdness  in 
the  cause  of  true  piety,  and  in  some  instances  an  open  oppo- 
sition to  the  organization  of  churches,  and  finding  that  a 
spirit  of  levity  and  bitterness  chtiracterized  the  public  labors 
of  their  brethren,  and  that  practices  were  springing  up  totally 
repugnant  to  the  principles  of  Congregationalism,  resolved  to 
obey  the  apostolic  injunction,  by  coming  out  from  among 
them,  and  forming  an  independent  association.  Accordingly 
a  convention,  consisting  of  Rev.  Paul  Dean,  Rev.  David 
Pickering,  Rev.  Charles  Hudson,  Rev.  Adin  Ballou,  Rev. 
Lyman  Maynard,  Rev.  Nathaniel  Wright,  Rev.  Philemon  R. 
'Russell,  and  Rev.  Seth  Chandler,  and  several  laymen,  met  at 


UNimBRSALISTS. 


95 


e  auspices 
who  had 
icts  of  sin 
the  terms 
IS  synony- 
lopted  the 

ers  of  the 
etribution. 
Boston,  ad- 
led  to  this 
3n  the  old 
I,  and  that 
intly,  some 
tie  adopted 
>d  that  the 
3ral  death, 
lich  would 

!  name  of 
uptions  of 
Ti.  But  a 
entiments, 
onists,  be- 
the  con- 
gedness  in 
)pen  oppo" 
ing  that  a 
)]ic  labors 
up  totally 
resolved  to 
>m  among 
cordingly 
ev.  David 
lou,  Rev. 
ilemon  R. 
en,  met  at 


Mendon,  Massachusetts,  August  17,  1831,  and  formed  them- 
selves into  a  distinct  sect,  and  took  the  name  of  Universal 
Restorationists. 

The  Restorationists  are  Congregationalists  on  the  subject 
of  church  government. 

The  differv  nee  between  the  Restorationists  and  Universal- 
ists  relates  principally  to  the  subject  of  a  future  retribution. 
The  Universalists  believe  that  a  full  and  perfect  retribution 
takes  place  in  this  world,  that  our  conduct  here  cannot  affect 
our  future  condition,  and  that  the  moment  man  exists  after 
death,  he  will  be  as  pure  and  as  happy  as  the  angels.  From 
these  views  the  Restorationists  dissent.  They  maintain  that 
a  just  retribution  does  not  take  place  in  time ;  that  the  con- 
science of  the  sinner  becomes  callous,  and  does  not  increase 
in  the  severity  of  its  reprovings  with  the  increase  of  guilt ; 
that  men  are  invited  to  act  with  reference  to  a  future  life ; 
that,  if  all  are  made  perfectly  happy  at  the  commencement  of 
the  next  state  of  existence,  they  are  not  rewarded  according 
to  their  deeds ;  that,  if  death  introduces  them  into  heaven, 
they  are  saved  by  death,  and  not  by  Christ ;  and  if  they  are 
made  happy  by  being  raised  from  the  dead,  they  are  saved  by 
physical,  and  not  by  moral  means,  and  made  happy  without 
their  agency  or  consent ;  that  such  a  sentiment  weakens  the 
,  motives  to  virtue,  and  gives  force  to  the  temptations  of  vice ; 
that  it  is  unreasonable  in  itself,  and  opposed  to  many  passages 
of  Scripture.  (See  Acts  24  :  25 ;  17  :  30,  31.  Heb.  9 : 
27,  28.  Matt.  11 :  23,  24.  2  Pet.  2:9.  2  Cor.  5  :  8— 
11.  John  5  :  28,  29.  Matt.  10  :  28.  Luke  12  :  4,  5 ;  16 : 
19—31.     1  Pet.  3.  18—20.) 


UNIVERSALISTS. 

The  grand  distinguishing  characteristic  of  this  class  of 
Christians  is  their  belief  in  the  final  holiness  and  happiness 
of  the  whole  human  family.     Some  of  them  believe  that  all 


■ii 
f  ^( 

1 


96 


UNIVERSALISTS. 


Mm 


punishment  for  sin  is  endured  in  the  present  state  of  exist- 
ence, while  others  believe  it  extends  into  the  future  life  ;  but 
all  agree  that  it  is  administered  in  a  spirit  of  kindness,  is 
intended  for  the  good  of  those  who  experience  it,  and  that  it 
will  finally  terminate,  and  be  succeeded  by  a  state  of  perfect 
and  endless  holiness  and  happiness. 

DOCTRINE. 

The  following  is  the  "  Profession  of  Belief,"  adopted  by 
the  General  Convention  of  Universalists  in  the  United  States, 
at  the  session  holden  in  1803.  It  has  never  been  altered, 
and  it  is  perfectly  satisfactory  to  the  denomination. 

"  Art.  I.  We  believe  that  the  Holy  Scriptures  of  the  Old 
and  New  Testaments  contain  a  revelation  of  the  character 
of  God,  and  of  the  duty,  interest,  and  final  destination,  of 
mankind. 

"  Art.  II.  We  believe  that  there  is  one  God,  whose  na- 
ture is  love ;  revealed  in  one  Lord  Jesus  Christ,  by  one  Holy 
Spirit  of  grace,  who  will  finally  restore  the  whole  family 
of  mankind  to  holiness  and  happiness. 

"  Art.  III.  We  believe  that  holiness  and  true  happmess 
are  inseparably  connected,  and  that  believers  ought  to  be 
careful  to  maintain  order,  and  practise  good  works ;  for  these 
things  are  good  and  profitable  unto  men." 

HISTORY. 

Universalists  claim  that  the  salvation  of  all  men  was  taugnt 
by  Jesus  Christ  and  his  apostles.  It  was  also  taught  and 
defended  by  several  of  the  most  eminent  Christian  fathers ; 
such  as  ■  Clemens  Alexandrinus,  Origen,  &c.  In  the  third 
and  fourth  centuries,  this  doctrine  prevailed  extensively,  and, 
for  aught  which  appears  to  the  contrary,  was  then  accounted 
orthodox.  It  was  at  length  condemned,  however,  by  the  fiflh 
general  council,  A.  D.  653;  afler  which,  we  find  few  traces 
of  it  through  the  dark  ages,  so  called. 

It  revived  at  the  period  of  the  reformation,  and  since  that 


UNIVERSALISTS. 


97 


time  has  found  many  able  and  fearless  advocates ;  —  in  Swit  • 
zerland,  Petitpierre  and  Lavater;  in  Germany,  Seigvolk, 
Everhard,  Steinbart,  and  Semler;  in  Scotland,  Purves^ 
Douglass,  and  T.  S.  Smith;  in  England,  Coppin,  Jeremy 
White,  Dr.  K.  More,  Dr.  T.  Burnet,  Whiston,  Hartley. 
Bishop  Newton,  Stonehouse,  Barbauld,  Lindsey,  Priestley, 
Belsham,  Carpenter,  Relly,  Vidler,  Scarlett,  and  many  others 

At  the  present  day,  Universalism  prevails  more  extensively 
than  elsewhere  in  England,  Germany,  and  the  United  States 

In  England,  the  Unitarian  divines,  generally,  believe  in  the 
final  salvation  of  all  men.  Dr.  Lant  Carpenter  says,  "  Most 
of  us,  however,  believe  that  a  period  will  come  to  each  indi- 
vidual, when  punishment  shall  have  done  its  work  —  when 
the  awful  sufferings  with  which  the  gospel  threatens  the  im- 
penitent and  disobedient,  will  have  humbled  the  stubborn, 
purified  the  polluted,  and  eradicated  malignity,  impiety,  hy 
pocrisy,  and  every  evil  disposition  ;  that  a  period  will  come, 
(which  it  may  be  the  unspeakable  bliss  of  those  who  enter 
the  joy  of  their  Lord  to  accelerate,  which,  at  least,  it  will  be 
their  delight  to  anticipate,)  when  he  who  *  must  reign  till  he 
hath  put  all  enemies  under  his  feet,'  '  shall  have  put  down  all 
rule,  and  all  authority,  and  power.'  *  The  last  enemy, 
death,  shall  be  destroyed.'  '  Every  tongue  shall  confess 
that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the  Father,' 
<  who  wills  that  all  men  should  be  saved,  and  come  to  the 
kuowledsfe  of  the  truth,'  —  that  truth  which  sanctifies  the 
heart,  —  that  knowledge  which  is  life  eternal,  —  and  Go<l 
shall  be  all  in  all." 

In  Germany,  nearly  every  theologian  is  a  believer  in  the 
final  salvation  of  all  men.  Speaking  of  Professor  Tholuck, 
Professor  Sears  says,  "  The  most  painful  disclosures  re- 
main yet  to  be  made.  This  distinguished  and  excellent  man, 
in  common  with  the  great  majority  of  the  Evangelical  divines 
of  Germany,  though  he  professes  to  have  serious  doubts,  and 
is  cautious  in  avowing  the  sentiment,  believes  that  all  men 
and  fallen  spirits  will  finally  be  saved."  Mr.  Dwight,  in  his 
recent  publication,  says,  •*  The  doctrine  of  the  eternity  of 
9 


^ 


UNIVERSALISTS. 


ii  Sin 
ill  ill 


fiittire  punishments  is  almost  universally  rejected.  I  have 
seen  but  one  person  in  Germany  who  believed  it,  and  but  one 
other  whose  mind  was  wavering  on  this  subject."  Univer- 
isalism  may,  therefore,  be  considered  the  prevailing  religion 
in  Germany. 

In  the  United  States,  Universalism  was  little  known  until 
about  the  middle  of  the  last  century ;  and  afterwards  it  found 
but  few  advocates  during  several  years.  Dr.  George  de 
Beniieville,  of  Germantown,  Penn.,  Rev.  Richard  Clarke,  of 
Charleston,  S.  C,  and  Jonathan  Mayhew,  D.  D.,  of  Boston, 
were,  perhaps,  the  only  individuals  who  publicly  preached 
the  doctrine  before  the  arrival  of  Rev.  John  Murray,  in  1770. 
Mr.  Murray  labored  almost  alone  until  1780,  when  Rev. 
Elhanaln  Winchester,  a  popular  Baptist  preacher,  embraced 
Universalism,  though  on  different  principles.  About  ten 
years  afterwards.  Rev.  Hosea  Ballon  embraced  the  same 
doctrine,  but  on  principles  different  from  those  advocated  by 
Mr.  Murray  or  Mr.  Winchester.  To  the  efforts  of  these  three 
tnen  is  to  be  attributed  much  of  the  success  which  attended 
the  denomination  in  its  infancy.  Although  they  differed 
widely  from  each  other  in  their  views  of  punishment,  yet  they 
labored  together  in  harmony  ftnd  love,  for  the  advancement 
of  the  cause  which  was  dear  to  all  their  hearts.  The  seed 
which  they  sowed  has  since  produced  an  abundant  harvest. 

The  ministry  of  the  Universalist  denomination  in"  the 
United  States,  hitherto,  has  been  provided  for,  not  so  much 
by  the  means  of  schools,  as  by  the  unaided,  but  irresistible 
influence  of  the  gospel  of  Christ.  This  has  furnished  the 
denomination  with  its  most  successful  preachers.  It  has 
turhed  them  from  other  sects  and  doctrines,  and  brought 
them  out  from  forests  and  fields,  and  from  secular  pursuits 
of  almost  every  kind,  and  driven  them,  with  inadequate  lit- 
erary preparation,  to  the  work  of  disseminating  the  truth. 
This  state  df  things  has  been  unavoidable,  and  the  effect  of 
It  is  visible.  It  has  made  the  ministry  of  the  Universalist 
denomination  very  different  from  that  of  any  other  sect  in 
the  country ;   studious  of  the  Scriptures,   confident  in  the 


^^'llllil!      ' 


UNIVBRSALISTS. 


d9 


d.  I  have 
ind  but  one 
"  Univer- 
ng  religion 

novm  until 
■ds  it  found 
George  de 
Clarke,  of 
of  Boston, 
y  preached 
ay,  in  1770. 
when  Rev. 
,  embraced 
About  ten 
I  the  same 
Ivocated  by 
■  these  three 
ch  attended 
ley  differed 
nt,  yet  they 
ivancement 

The  seed 
it  harvest, 
ion  in'  the 
3t  so  much 
irresistible 
rnished  the 
rs.  It  has 
nd  brought 
ar  pursuits 
dequate  lit- 

the  truth, 
le  effect  of 
JniversaJist 
her  sect  in 
lent  in  the 


trath  of  their  distinguishing  doctrine,  zealous,  firm,  indus- 
trious; depending  more  on  the  truths  communicated  for 
their  success,  than  on  the  manner  in  which  they  are  stated. 
It  has  had  the  effect,  also,  to  give  the  ministry  a  polemic 
character  —  the  natural  result  of  unwavering  faith  in  the 
doctrine  believed,  and  of  an  introduction  into  the  desk  with- 
out scholastic  training.  But  the  attention  of  the  denomina- 
tion, in  various  parts  of  the  country,  has  of  late  been  turned 
to  the  education  of  the  ministry  ;  and  conventions  and  asso- 
ciations have  adopted  resolves  requiring  candidates  to  pass 
examinations  in  certain  branches  of  literature.  The  same 
motives  have  governed  many  in  their  effort  to  establish 
literary  and  theological  institutions.  The  desire  to  have 
the  ministry  respectable  for  literary  acquirements,  is  uni- 
versal. 

A  few  years  since,  a  small  number  separated  from  the 
denomination,  and  adopted  the  appellation  of  RestorationisU. 
To  prevent  misapprehension,  it  may  be  rv^peated,  that, 
although  a  ffew  have  thus  seceded,  yet  a  difference  of  opinion 
in  regard  to  the  duration  of  punishment  has  not  disturbed 
the  harmony  of  the  denomination  generally,  nor  is  it  regard- 
ed as  sufficient  cause  for  breach  of  fellowship,  or  alienation 
of  heart  and  affection. 

The  Universalists  quote  the  following  text«  of  Scripture, 
among  others,  in  support  of  their  sentiment:.-  — Gen.  22 : 
18.  Ps.  22  :  27  ;  86  :  9.  Isa.  25  :  6,  7,  8 ;  45  :  23,  24. 
Jer.  31 :  33,  34.  Lam.  3 :  31—33.  John  12  :  32.  Acts 
3  :  2*1.  Rom.  5 :  18,  21 ;  8  :  33,  39  ;  11 :  25—36.  1  Cor. 
15:  22—28,  and  51—57.  2  Cor.  5 :  18,  19.  Gal.  3 :  8. 
Eph.  1  :  9,  10.  Phil.  2:  9—11.  Col.  1  :  19,  20.  1  Tim. 
2 :  1—6.      Heb.  8  :  10,  11.     Rev.  5  :  13  ;  21 :  3,  4. 

We  copy  the  following  from  the  Trumpet  and  Universalist 
Magazine  of  June  4,  1836.  It  is  by  the  Rev.  Hosea 
Ballou,  of  Bos*  m,  in  answer  to  the  question,  "  Who  are 
Uni'f'srsa.ists''" 


1 


■H 


m 


iOO 


UNIVERSALISTS. 


*<  There  seems  to  be  an  evident  propriety  in  calling  all  who 
believe  in  the  final  holiness  and  happiness  of  all  mankind, 
Universalists.  There  appears  no  good  reason  why  those 
who  believe  in  a  limited  punishment,  in  the  future  state, 
should  have  a  less  or  a  greater  claim  to  be  called  Universal- 
ists, than  those  who  entertain  a  hope  that  all  sin  and  misery 
end  when  the  functions  of  life  cease  in  the  mortal  body 
As  they  both  agree  in  the  belief  that  God  is  the  Savior  oi 
all  men,  if  this  belief  entitle  one  to  the  name  of  Universalist. 
of  course  it  gives  the  other  the  same  title.  The  Rev.  John 
Murray  was  called  a  Universalist,  and  he  called  himself  by 
this  name,  although  he  admitted  there  might  be  suffering 
hereafler,  in  consequence  of  blindness  or  unbelief.  It  is 
true,  he  did  not  allow  that  the  sinner  was  punished  for  sin, 
either  here  or  in  the  future  world,  in  his  own  person,  because 
he  maintained  that  the  whole  penalty  of  the  divine  law,  for 
the  sin  of  the  whole  world,  was  suffered  by  the  Lord  Jesus, 
as  the  head  of  every  man.  He  allowed,  notwithstanding, 
that  the  natural  consequences  of  sin  would  inevitably  follow 
transgression,  as  we  see  is  the  case  by  every  day's  observa- 
tion. So,  likewise,  was  the  Rev.  Elhanan  Winchester  called 
a  Universalist,  and  he  called  himself  so,  although  his  views 
respecting  a  state  of  retribution,  and  the  sufferings  to  which 
the  wicked  in  the  world  to  come  will  be  subjected,  were 
widely  different  from  those  entertained  by  Mr.  Murray.  Mr. 
Winchester  believed  in  a  place  of  material  fire  and  brim- 
stone, where  the  wicked  would  endure  a  torment  as  intense 
as  has  been  represented  by  those  Christians  who  belifeve  in 
endless  misery.  But,  as  he  believed  that  all  these  sufferings 
will  end,  though  they  might  continue  for  many  thousand 
years,  and  that  those  miserable  wretches  will  at  last  be  sub- 
dued and  reconciled  to  the  divine  government,  and  be  happy, 
he  was  denominated  a  Universalist. 

"The  Rev.  Dr.  Huntington  is  ranked  a  Universalist, 
equally  with  those  who  have  been  named ;  but  he  believed 
in  no  punishment  hereafler,  being  Calvinistic  in  his  views  of 
the  demerit  of  sin,  and  of  the  atonement  made  by  Christ 


UNITERSALISTS. 


101 


ing  all  who 
mankind, 
why  those 
tare  state, 
Universal- 
md  misery 
>rtal  body 
Savior  oi 
niversalist. 
Rev.  John 
himself  by 
e  suffering 
lief.     It  is 
led  for  sin, 
m,  because 
ne  law,  for 
jord  Jesus, 
thstanding, 
ably  follow 
's  observa- 
ister  called 
h  his  views 
to  which 
cted,  were 
rray.     Mr. 
and  brim- 
as  intense 
belifeve  in 
s  sufferings 
thousand 
ast  be  sub- 
be  happy, 

liversalist, 
e  believed 
s  views  of 
Christ 


*<  From  the  commencement  of  the  denomination  of  Univer- 
alists  in  this  country,  there  has  been  a  difference  of  opinion 
respecting  the  doctrine  of  rewards  and  punishments,  among 
both  the  clergy  and  the  laity  belonging  to  the  connection. 
But  this  difference  was  not  considered,  in  those  times,  a  good 
reason  for  a  distinction  of  either  name,  denomination,  or  fel- 
lowship. All  united  in  the  cheering  hope  that,  in  the  fulness 
of  the  dispensation  of  times,  sin  will  be  finished,  transgression 
ended,  and  all  moral  intelligences  reconciled  to  God,  in  true 
holiness  and  everlasting  happiness.  A  view  so  grand  and 
glorious,  so  full  of  comfort,  of  joy,  and  of  peace,  and  so  tri- 
umphant, was  sufficiently  powerful  to  draw  together  all  who 
enjoyed  it,  and  to  hold  them  together  as  a  denomination 
distinct  from  all  those  who  hold  the  unmerciful  doctrine  of 
endless  punishment. 

"  When  the  General  Convention  of  the  New  England  States^ 
professing  the  doctrine  of  universal  salvation,  appointed  a 
committee  to  drafl  articles  of  faith  and  a  constitution,  by 
which  it  might  be  known  and  distinguished  from  other  reli- 
gious sects,  care  was  taken  to  appoint  on  that  committee 
brethren  whose  views  differed  respecting  the  subject  of  a 
future  state  of  rewards  and  punishments.  The  worthy  and 
fondly-remembered  brother  Walter  Ferriss,  who  penned  that 
instrument,  was  a  believer  in  future  rewards  and  punishments ; 
but  he  so  wrote  that  confession  of  faith  as  to  comprehend  the 
full  belief  of  universal  salvation,  without  making  any  distinc- 
tion between  the  belief  of  future  punishment,  or  no  future 
punishment.  And  it  is  well  remembered  that  this  circum- 
stance was,  at  the  time  of  accepting  the  report  of  the  com- 
mittee, viewed  as  one  of  its  excellences.  , 

"  It  seems  improper  to  give  so  much  weight  to  different 
opinions,  which  differ  not  in  principle,  but  in  circumstances 
only,  as  to  constitute  them  walls  of  separation  and  disfellow- 
ship.  If  one  believe  that  all  misery  ends  with  this  mortal 
state,  and  another  believe  that  it  may  continue  twenty  years 
after,  and  then  come  to  an  end,  is  there  any  real  difference 
as  to  principle?  All  believe  that  our  heavenly  Father  holds 
9* 


.■n 


;!•; 


*■- 


r 


1 


102> 


ROMAN    CATHOLICS. 


all  times  and  seasons,  and  all  events,  in  his  own  power,  and 
that  he  worketh  all  things  after  the  counsel  of  his  own  will. 
And,  moreover,  all  believe  that  God  will  have  all  men  to  be 
saved,  and  to  com^  unto  the  knowledge  of  the  truth.  This 
constitutes  us  all  Universalists,  and  calls  on  us  to  keep  the 
unity  of  the  ^irit,  and  to  walk  in  the  bonds  of  peace." 


iiiliil! 


I  nil 


ROMAN  CATHOUCS. 

The  following  Creeds  and  Rule  of  Faith  contam  the  fun- 
damental principles  of  the  Latin  or  Roman  church. 

APOSTLES'  CREED.  ^ 

> 

"  I  believe  in  God  the  Father  almighty,  Creator  of  heaven 
and  earth ;  and  in  Jesus  Christ,  his  only  Son,  our  Lord,  who 
was  conceived  by  the  Holy  Ghost,  born  of  the  Virgin  Mary, 
suffered  under  Pontius  Pilate,  was  crucified,  dead,  and 
buried;  he  descended  into  hell;  the  third  day  he  rose  again 
from  the  dead ;  he  ascended  into  heaven,  sitteth  at  the  right 
hand  of  God  the  Father  almighty;  from  thence  he  shall 
come  to  judge  the  living  and  the  dead.  I  believe  in  the 
Holy  Ghost ;  the  holy  Catholic  church ;  the  communion  of 
saints ;  the  forgiveness  of  sins,  the  resurrection  of  the  body ; 
and  life  everlasting.     Amen."  ■* 

It  is  doubtful  who  composed  the  above  Creed,  it  was  not 
m  common  use  in  the  church  until  the  end  of  the  fifth 
century.     See  King's  History  of  the  Apostles^  Greed, 

THE  SYMBOL,  OR  CREED  OF  ST.  ATHANASIUS. 

"  Whosoever  will  be  saved,  before  all  things  it  is  necessary 
that  he  hold  the  Catholic  faith ; 

"  Which  faith  except  every  one  do  keep  entire  and  invio- 
late, without  doubt  he  shall  perish  everlastingly. 


1 


ROMAN    CATHOMCS. 


103 


"  Now,  the  Catholic  faith  is  thi^— that  we  worsihip  one  God 
in  Trinity,  and  Trinity  in  Unity. 

«  Neither  confoupding.  the  persops,  nor  dividing  the  sub- 
stance. 

'*  For.  one  is  the  p^r^on  of  the  Father^  another  of  the  Son, 
another  of  the  Holy  Ghpst. 

«  But  the  Godhead  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost,  is  all  one,  the  glory  equal,  the  majesty  co- 
eternal. 

"Such  as  the  Fa|Jier  iai,  such. is  the  Son,  apd  such  is  the 
Holy  Ghost. 

"  The  Father  ip  u|icj|ea|^d^  Uie  Sp|>  is  unor.eajted,  and,  the 
Holy  Ghost  unQ];eated. 

<<  The  Father  incomprehensible,  the  Son  incomprehensible, 
aiid  the  Holy  Ghost,  iifcpn^preh^nsibl^. 

•*  The  Father  eter,na|,  th^  Sop  et)ernal,  and  the  ^o?y  Ghost 
eternal. 

"  And  yet  they  are  npt  three  Eternals,  but  one  Eternal 

"  As  also  they  are  ppt  three  Unpreated,  npr  three  Incom- 
prehensibles  j  but  one  Uncreated,  and  one  Ii^pomprehensible. 

<«  In  like  i]aaifner,  th^e  Father  is  almjigh|;y,  the  Son  almighty, 
and  the  Holy  Ghost  almighty. 

**  And  yet  thi^y  are  not  three  Almighties,  but  one  Almighty. 

«  So  tlie  Father  is  God,  the  Son  is  God,  a^d  the  Holy 
Ghost  is  God. 

"  And  yet  they  are  not  three  Gods,  but  onp  God. 

"So  likewise  the  Father  is  Lord,  the  Son  i£(  Lor,d,  £^d  the 
Holy  Ghost  is  Lord. 

"  And  yet  they  ar,e.  not  three  Lords,  l^ut  one  Lord, 

"  For,  as  we  are  compelled  by  the  Christian  trijith  to  ac- 
knowledge every  person  by  himself  to  be  God,  and  Lord^ 

"  So  we  are  forbidden  by  the  Catholic  religion  to  say  there 
are  three  Gods  or  three  Lords. 

♦*  The  Father  is  made  of  no  one,  neither  created  nor  be- 
gotten. 

"  The  Son  is  from  the  Father  alone,  not  made,  nor  created, 
but  begotten 


104 


ROMAN   CATHOLICS. 


Iiillili'l 


lllll! 


"  The  Holy  Ghost  is  from  the  Father  and  the  Son,  not 
made,  nor  created,  nor  begotten,  but  proceeding. 

**  So  there  is  one  Father,  not  three  Fathers ;  one  Son,  not 
three  Sons ;  one  Holy  Ghost,  not  three  Holy  Ghosts. 

"And  in  this  TiJr.ity  there  is  nothing  before  or  after, 
nothing  greater  or  less ;  but  the  whole  three  Persons  are  co- 
eternal  to  one  another,  and  coequal. 

**  So  that  in  all  things,  as  has  been  already  said  above,  the 
Unity  is  to  be  worshipped  in  Trinity,  and  the  Trinity  in  Unity 

"  He,  therefore,  that  will  be  saved,  must  thus  think  of  the 
Trinity. 

**  Furthermore,  it  is  necessary  to  everlasting  salvation,  that 
he  also  believe  rightly  the  incarnation  of  our  Lord  Jesus 
Christ. 

**  Now,  the  right  faith  is,  that  we  believe  and  confess  that 
our  Lord  Jesus  Christ,  the  Son  of  God,  is  both  God  and 
Man. 

**  He  is  God  of  the  substance  of  his  Father,  begotten  be- 
fore the  world ;  and  he  is  Man  of  the  substance  of  his  mother, 
born  in  the  world. 

**  Perfect  God  and  perfect  Man ;  of  a  rational  soul,  and 
human  flesh  subsisting. 

*<  Equal  to  the  Father  according  to  his  Godhead,  and  less 
than  the  Father  according  to  his  Manhood.  . 

**  Who,  although  he  be  both  God  and  Man,  yet  he  is  not 
two,  but  one  Christ. 

**  One,  not  by  the  conversion  of  the  Godhead  into  flesh, 
but  by  the  taking  of  the  Manhood  unto  God. 

"  One  altogether,  not  by  confusion  of  substance,  but  by 
unity  of  person. 

"  For  as  the  rational  soul  and  the  flesh  is  one  man,  so  God 
and  Man  is  one  Christ. 

•♦  Who  suffered  for  our  salvation,  descended  into  hell,  rose 
again  the  third  day  from  the  dead.         "^ 

♦*  He  ascended  into  heaven :  he  sitteth  at  the  right  hand 
of  God  the  Father  almighty ;  thence  he  shall  come  to  judge 
the  living  and  dead. 


ROMAN    CATHOLICS. 


105 


"  At  whose  coining  all  men  shall  rise  again  with  their 
Dodies,  and  shall  give  an  account  of  their  own  works. 

"  And  they  that  have  done  good  shall  go  into  life  everlast- 
ing, and  they  that  have  done  evil  into  everlasting  fire. 

"  This  is  the  Catholic  faith,  which  except  a  man  believe 
faithfully  and  steadfastly,  he  cannot  be  saved. 

"  Glory  be  to  the  Father,  and  to  the  Son,  and  to  the  Holy 
Ghost.  As  it  was  in  the  beginning,  is  now,  and  ever  shall 
be,  one  God,  world  without  end.     Amen." 


:l 


This  Creed  is  said  to  have  been  drawn  up  in  the  fourth 
century.  "  It  obtained  in  France  about  A.  D.  850,  and  was 
received  in  Spain  and  Germany  about  one  hundred  and 
eighty  years  later.  We  have  clear  proofs  of  its  being  sung 
alternately  in  the  English  churches  in  the  tenth  century.  It 
was  in  common  use  in  some  parts  of  Italy  in  960,  and  was 
received  at  Rome  about  A.  D.  1014."  This  Creed  is  re- 
tained by  the  church  of  England,  but  the  Protestant  Episco- 
pal churches  in  the  United  States  have  rejected  it. 

THE  NICEJNE  CREED. 

*♦  Credo  in  unum  Deum,  Patrem  omnipotentem,  Factorem 
cceH  et  terrae,  visibilium  omnium  et  invisibilium.  Et  in  unum 
Dominum  Jesum  Christum,  Filium  Dei  unigenitum.  Et  ex 
Patre  natum,  ante  omnia  saecula.  Deum  de  Deo,  Lumen  de 
Lumine,  Deum  verum  de  Deo  vero,  genitum,  non  factum ; 
consubstantialem  Patri,  per  quem  omnia  facta  sunt.  Qui 
propter  nos  homines,  et  propter  nostram  salutem,  descendit 
de  ccelis.  Et  incarnatus  est  de  Spiritu  Sancto  ex  Maria 
Virgine  ;  ET  HOMO  FACTUS  EST  :  crucifixus  etiam  pro 
nobis  sub  Pontio  Pilato,  passus,  et  sepultus  est.  Et  resur- 
rexit  tcrtia  die,  secundum  Scripturas.  Et  ascendit  in  coiluni, 
scdet  ad  dexteram  Patris.  Et  iterum  venturus  est  cum  gloria 
judicare  vivos  et  mortuos ;  cujus  regni  non  erit  finis.  Et  in 
Spiritum  Sanctum,  Dominum  et  Vivificantem;  qui  ex  Patre 
Filioque  procedit.  Qui  cum  Patre  et  Filio  simul  adoratur 
et  conglorificatur  ;  qui  locutus  est  per  Prophetas.     Et  unam, 


1 

i 


WPII 


1 


ROMAN    CATHOLICS. 


Sanctam,  Catholicam,  et  Apostolicam  Ecclesiam.  Confitecr 
unum  Baptisma,  in  remissionem  peccatorum.  Et  expecto  res- 
urrectionem  mortuorum.     Et  vitam  venturi  saeculi.     Amen." 

TRANSLATION. 

«'I  believe  in  one  God,  the  Father  almighty,  Maker  of 
heaven  and  earth,  of  all  things  visible  and  invisible.  And  in 
one  Lord  Jesu3  Christ,  the  only-begotten  Son  of  God.  And 
born  of  the  Father,  before  all  ages.  God  of  God,  Light  of 
Light,  true  God  of  true  God,  begotten,  not  made ;  consub- 
stantial  to  the  Father,  by  whom  all  things  were  made.  Who 
for  us  men,  and  for  our  salvation,  came  down  from  heaven. 
And  was  incarnated  by  the  Holy  Ghost  of  the  Virgin  Mary ; 
AND  HE  WAS  MADE  MAN:  was  crucified  also  under 
Pontius  Pilate ;  he  suffered,  and  was  buried.  And  the  third 
day  he  rose  again,  according  to  the  Scriptures.  And  he 
ascended  into  heiaven.  Sits  at  the  right  hand  of  the  Father. 
And  he  is  to  come  again  with  glory  to  judge  the  living  and 
the  dead ;  of  whose  kingdom  there  shall  be  no  end.  'And  in 
the  Holy  Ghost,  the  Lord  and  Giver  of  Life,  who  proceeds 
from  the  Father  and  the  Son,  who,  together  with  the  Father 
and  the  Son,  is  adored  and  glorified;  who  spoke  by  the 
Prophets.  And  One,  Holy,  Catholic,  and  Apostolical 
Church.  I  confess  one  Baptism,  for  the  remission  of  sins. 
And  I  look  for  the  resurrection  of  the  dead ;  and  the  life  of 
the  world  to  come.     Amen." 

This  Creed  was  adopted  at  Constantinople,  A.  D.  381.  it 
is  used  in  the  Protestant  Episcopal  churches  in  England,  and 
occasionally  in  those  of  the  United  States. 

The  foregoing  Creeds  are  copied  from  Catholic  books. 

The  Catholics,  both  in  Europe  and  America,  acknowledtre 
the  following  Rule  is  "  all  that,  and  only  that,  belongs  to 
Catholic  belief,  which  is  revealed  in  the  word  of  God,  and 
which  is  proposed  by  the  Catholic  church  to  all  its  members, 
to  be  believed  with  divine  faith." 


/ 


ROMAN    CATHOLICS. 


107 


«<l 


'Guided  by  this  certain  criterion,"  they  say,  "  we  profess 
to  believe, 

1.  "  That  Christ  has  established  a  church  upon  earth, 
and  that  this  church  is  that  which  holds  communion 
with  the  see  of  Rome,  being  one,  hcly.  Catholic,  and 
apostolical. 

2.  "  That  we  are  obliged  to  hear  this  church ;  and,  there- 
fore,  that  she  is  infallible,  by  the  guidance  of  Almighty  God, 
in  her  decisions  regarding  faith. 

3.  **  That  St.  Peter,  by  divine  commission,  was  ap- 
pointed the  head  of  this  church,  under  Christ,  its  Founder ; 
and  that  the  pope,  or  bishop  of  Rome,  as  successor  to  St. 
Peter,  has  always  been,  and  is,  at  present,  by  divine  right, 
head  of  this  church. 

4.  "  That  the  canon  of  the  Old  and  New  Testament,  as 
proposed  to  us  by  this  cimrch,  is  the  word  of  God ;  as  also 
such  traditions,  belonging  to  faith  and  morals,  which,  being 
originally  delivered  by  Christ  to  his  apostles,  have  been  pre- 
served by  constant  succession. 

5.  *•  That  honor  and  veneration  are  due  to  the  angels  of 
God  and  hia  saints ;  that  they  offer  up  prayers  to  God  for  us ; 
that  it  is  good  and  profitable  to  have  recourse  to  their  inter- 
cession; and  that  the  relics,  or  earthly  remains,  of  God's 
particular  servants,  are  to  be  held  in  respect. 

6.  "  That  no  sins  ever  were,  or  can  be,  remitted,  unless 
by  the  mercy  of  God,  through  Jesus  Christ ;  and,  therefore, 
that  man's  justification  is  the  work  of  divine  grace. 

7.  "That  the  good  works  which  we  do,  receive  their 
whole  value  from  the  grace  of  God ;  and  that,  by  such  works, 
we  not  only  comply  with  the  precepts  of  the  divine  law,  but 
that  we  thereby  likewise  merit  eternal  life. 

8.  "  That,  by  works  done  in  the  spirit  of  penance,  we  can 
make  satisfaction  to  God  for  the  temporal  punishment  which 
often  remains  due,  after  our  sins,  by  the  divine  goodness, 
have  been  forgiven  us. 

9.  "  That   Christ   has  left  to  his  church   a  power    of 


ill 


m 


103 


ROMAN    CATHOLICS. 


Hill 

! 


granting  indulgences,  that  is,  a  relaxation  from  such  tern 
poral   chastisement  only,  as  remains  due   after  the   divine 
pardon  of  sin;   and  that  the  use  of  such   indulgences  is 
profitable  to  sinners. 

10.  "  That  there  is  a  purgatory,  or  middle  state ;  and  that 
the  souls  of  imperfect  Christians,  therein  detained,  are  helped 
by  the  prayers  of  the  faithful. 

11.  "That  there  are  seven  sacraments,  all  instituted  by 
Christ  —  baptism,  confirmation,  eucharist,  penance,  extreme 
unction,  holy  order,  matrimony. 

12.  "  That,  in  the  most  holy  sacrament  of  the  eucharist, 
there  is  truly,  really,  and  substantially,  the  body  and  blood, 
together  with  the  soul  and  divinity,  of  our  Lord  Jesus 
Christ. 

13.  "  That,  in  this  sacrament,  there  is,  by  the  omnipotence 
of  God,  a  conversion,  or  change,  of  the  whole  substance  of 
the  bread  into  the  body  of  Christ,  and  of  the  whole  substance 
of  the  wine  into  his  blood,  which  change  we  call  Transub- 

STANTIATION. 

14.  "  That,  under  either  kind,  Christ  is  received  whole 
and  entire. 

15.  "  That,  in  the  mass,  or  sacrifice  of  the  altar,  is  offered 
to  God  a  true,  proper,  and  propitiatory,  sacrifice  for  the  living 
and  the  dead. 

16.  "  That,  in  the  sacrament  of  penance,  the  sins  we  fall 
into  after  baptism  are,  by  the  divine  mercy,  forgiven  us. 

"  These  are  the  great  points  of  Catholic  belief,  by  which 
we  are  distinguished  from  other  Christian  societies;  and 
these,  only,  are  the  real  and  essential  tenets  of  our  religion. 
We  admit,  also,  the  other  grand  articles  of  revealed  and  nat- 
ural religion,  which  the  gospel  and  the  light  of  reason  have 
manifested  to  us.  To  these  we  submit,  as  men  and  as  Chris- 
tians, and  to  the  former  as  obedient  children  of  the  Catholic 
church." 


' 


i  il 


BEREANS. 


10S 


^':  i\ 


BEREANS. 


The  Bereans  are  a  sect  of  Protestant  dissenters  from  the 
church  of  Scotland,  who  take  their  title  from,  and  profess 
to  follow  the  example  of,  the  ancient  Bereans,  in  building 
their  system  of  faith  and  practice  upon  the  Scriptures  alone, 
without  regard  to  any  human  authority  whatever.  The  Be- 
reans first  assembled,  as  a  separate  society  of  Christians,  in 
the  city  of  Edinburgh,  in  the  autumn  of  1773.  Mr.  Barclay, 
a  Scotch  clergyman,  was  the  founder  of  this  sect. 

The  Bereans  agree  with  the  great  majority  of  Christians 
respecting  the  doctrine  of  the  Trinity,  which  they  hold  as  a 
fundamental  article ;  and  they  also  agree,  in  a  great  measure, 
with  the  professed  principles  of  our  Orthodox  churches, 
respecting  predestination  and  election,  though  they  allege 
that  these  doctrines  are  not  consistently  taught.  But  they 
differ  from  the  majority  of  all  sects  of  Christians  in  various 
other  important  particular,^,  such  as,  — 

1.  Respecting  our  knowledge  of  the  Deity.  Upon  this 
subject,  they  say  the  majority  of  professed  Christians  stumble 
at  the  very  threshold  of  revelation ;  and,  by  admitting  the 
doctrine  of  natural  religion,  natural  conscience,  natural 
notices,  &c.,  not  founded  upon  revelation,  or  derived  from  it 
by  tradition,  they  give  up  the  cause  of  Christianity  at  once 
to  the  infidels,  who  may  justly  argue,  as  Mr.  Paine,  in  fact, 
does,  in  his  "  Age  of  Reason,"  that  there  is  no  occasion  for 
any  revelation  or  word  of  God,  if  man  can  discover  his  nature 
and  perfections  from  his  works  alone.  But  this,  the  Bereans 
argue,  is  beyond  the  natural  powers  of  human  reason ;  and, 
therefore,  our  knowledge  of  God  is  from  revelation  alone ; 
and,  without  revelation,  man  would  never  have  entertained 
an  idea  of  his  existence. 

2.  With  regard  to  faith  in  Christ,  and  assurance  of  salva- 
tion through  his  merits,  they  differ  from  almost  all  other  sects 
whatsoever.  These  they  reckon  inseparable,  or  rather  the 
same,  because  (they  say)  "  God  hath  e^jpressly  declared,  He 

10 


110 


BEREAN8. 


'!     i 


iM 


that  believeth  shall  be  saved;  and,  therefore,  it  is  not  only 
absurd,  but  impious,  and,  in  a  manner,  calling  God  a  liar,  for 
a  man  to  say,  '  I  believe  the  gospel,  but  have  doubts,  never- 
theless, of  my  own  salvation.'  "  With  regard  to  the  various 
distinctions  and  definitions  that  have  been  given  Qf  different 
kinds  of  faith,  they  argue  that  there  is  nothing  incompre- 
hensible or  obscure  in  the  meaning  of  this  word,  as  used  in 
Scripture ;  but  that,  as  faith,  when  applied  to  human  testi- 
mony, signifies  neither  more  nor  less  than  the  mere  simple 
belief  of  that  testimony  as  true,  upon  the  authority  of  the 
testifier,  so,  when  applied  to  the  testimony  of  God,  it  signifies 
precisely  *'  the  belief  of  his  testimony,  and  resting  upon  his 
veracity  alone,  without  any  kind  of  collateral  support  from 
concurrence  of  any  other  evidence  or  testimony  whatever." 
And  they  insist  that,  as  this  faith  is  the  gift  of  God  alone,  so 
the  person  to  whom  it  is  given  is  as  conscious  of  possessing 
it,  as  the  being  to  whom  God  gives  life  is  of  being  alive ;  and, 
therefore,  he  entertains  no  doubts,  either  of  his  faith,  or  his 
consequent  salvation  through  the  merits  of  Christ,  who  died 
and  rose  again  for  that  purpose.  In  a  word,  they  argue  that 
the  gospel  would  not  be  what  it  is  held  forth  to  be,  —  glad 
tidings  of  great  joy,  —  if  it  did  not  bring  full  personal  as- 
surance of  eternal  salvation  to  the  believer ;  which  assurance, 
they  insist,  is  the  present  infallible  privilege  and  portion  of 
every  individual  believer  of  the  gospel. 

3.  Consistently  with  the  above  definition  of  faith,  they  say 
that  the  sin  against  the  Holy  Ghost,,  which  has  alarmed  and 
puzzled  so  many  in  all  ages,  is  nothing  else  but  unbelief;  and 
that  the  expression,  "  it  shall  not  be  forgiven,  neither  in  this 
world  nor  that  which  is  to  come,"  means  only  that  a  person 
dying  in  infidelity  would  not  be  forgiven,  neither  under  the 
former  dispensation  by  Moses,  (the  then  present  dispensation, 
kingdom,  or  government,  of  God,)  nor  under  the  gospel  dis- 
pensation, which,  in  respect  of  the  Mosaic,  was  a  kind  of 
future  world,  or  kingdom  to  come. 

4.  The  Bereans  interpret  a  great  part  of  the  Old  Testament 
prophecies,  and,   in   particular,  the  whole  of  the   Psalnts, 


C!^'  %  illlil'l 


■■:'-^A 


BEREANS. 


Ill 


1  * 


not  only 
a  liar,  for 
»ts,  never- 
le  various 
'  different 
incompre* 
a  used  in 
nan  testi- 
re  simple 
ty  of  the 
t  signifies 
upon  his 
port  from 
hatever." 
alone,  so 
>ossessing 
ive;  and, 
ith,  or  his 
who  died 
rgue  that 
e,  —  glad 
sonal  as- 
ssurance, 
ortion  of 

they  say 
med  and 
lief;  and 
r  in  this 
a  person 
mder  the 
ensation, 
>spel  dis- 
kind  of 

estament 
Psalms 


excepting  such  as  are  merely  historical  or  laudatory,  to  be 
typical  or  prophetical  of  Jesus  Christ,  his  sufferings,  atone- 
ment, mediation,  and  kingdom ;  and  they  esteem  it  a  gross 
perversion  of  these  psalms  and  prophecies,  to  apply  them  to 
the  experiences  of  private  Christians.  In  proof  of  this,  they 
not  only  urge  the  words  of  the  apostle,  that  no  prophecy  is 
of  any  private  interpretation,  but  they  insist  that  the  whole 
of  the  quotations  from  the  ancient  prophecies  in  the  New 
Testament,  and  particularly  those  from  the  Psalms,  are  ex- 
pressly applied  to  Christ.  In  this  opinion,  many  other  classes 
of  Protestants  agree  with  them. 

5.  Of  the  absolute,  all-superintending  sovereignty  of  the 
Almighty,  the  Bereans  entertain  the  highest  idea,  as  well  as 
of  the  uninterrupted  exertion  thereof  over  all  his  works,  in 
heaven,  earth,  and  hell,  however  unsearchable  by  his  crea- 
tures. A  God  without  election,  they  argue,  or  choice  in  all 
his  works,  is  a  God  without  existence,  a  mere  idol,  a  nonenti- 
ty. And  to  deny  God's  election,  purpose,  ?ind  express  will, 
in  all  his  works,  is  to  make  him  inferior  to  ourselves. 

The  Bereans  consider  infant  baptism  as  a  divine  ordinance, 
mstituted  in  the  room  of  circumcision,  and  think  it  absurd 
to  suppose  that  infants,  who,  all  agree,  are  admissible  to  the 
kingdom  of  God  in  heaven,  should,  nevertheless,  be  incapable 
of  being  admitted  into  his  visible  church  on  earth. 

They  commemorate  the  Lord's  supper  generally  once  a 
month ;  but,  as  the  words  of  the  institution  fix  no  particular 
period,  they  sometimes  celebrate  it  oflener,  and  sometimes  at 
more  distant  periods,  as  it  may  suit  their  general  convenience 
They  meet  every  Lord's  day,  for  the  purpose  of  preaching, 
praying,  and  exhorting  to  love  and  good  works.  With  re- 
gard to  admission  and  exclusion  of  members,  their  method  is 
very  simple :  when  any  person,  after  hearing  the  Berean  doc- 
trines, professes  his  belief  and  assurance  of  the  truths  of  the 
gospel,  and  desires  to  be  admitted  into  their  communion,  he 
is  cheerfully  received  upon  his  profession,  whatever  may  have 
been  his  former  manner  of  life.  But,  if  such  a  one  should 
afterwards  draw  back  from  his  good  profession  or  practice, 


f. 


112 


MATERIAL  ISTS. 


'Illlr 


III   I 


they  first  admonish  him,  and,  if  that  has  no  effect,  they  leave 
him  to  himself.  They  do  not  think  that  they  have  any  power 
to  deliver  a  backsliding  brother  to  Satan;  that  text,  and 
other  similar  passages,  such  as,  "  Whatsoever  ye  shall  bind  on 
earth  shall  be  bound  in  heaven,"  &-c.,  they  consider  as  re- 
stricted to  the  apostles,  and  to  the  inspired  testimony  alone, 
and  not  to  be  extended  to  any  church  on  earth,  or  any  num- 
ber of  churches,  or  of  Christians,  whether  decided  by  a  ma- 
jority of  votes,  or  by  unanimous  voices.  Neither  do  they 
think  themselves  authorized,  as  a  Christian  church,  to  inquire 
into  each  other's  political  opinions,  any  more  than  to  examine 
into  each  other's  notions  of  philosophy. 

They  both  recommend  and  practise,  as  a  Christian  duty, 
submission  to  lawful  authority ;  but  they  do  not  think  that  a 
man,  by  becoming  a  Christian,  or  joining  their  society,  is 
under  any  obligation,  by  the  rules  of  the  gospel,  to  renounce 
his  right  of  private  judgment  upon  matters  of  public  or  pri- 
vate importance.  Upon  all  such  subjects,  they  allow  each 
other  t'^  think  and  act  as  each  may  see  it  his  duty ;  and  the} 
require  nothing  more  of  the  members,  than  a  uniform  and 
steady  profession  of  the  apostolic  faith,  and  a  suitable  walk 
and  conversation.     (See  Acts  17: 11.     Rom.  10:9.) 

The  Berean  doctrines  have  found  converts  in  various  parts 
of  Europe  and  America. 


mm 


MATERIALISTS. 


''' 


Materialists  are  those  who  maintain  that  the  soul  of  man 
IS  material,  or  that  the  principle  of  perception  and  thought  is 
not  a  substance  distinct  from  the  body,  but  the  result  of 
corporeal  organization.  There  are  others  called  by  this  name 
who  have  maintained  that  there  is  nothing  but  matter  in  the 
universe. 

The  followers  of  the  late  Dr.  Priestley  are  considered  a& 


-i"r:- 


MATERIALISTS. 


113 


e '. 


Materialists,  or  philosophical   Necessarians.     According  to 
the  doctor's  writings,  he  believed,  — 

1.  That  man  is  no  more  than  what  we  now  see  of  him  ; 
his  being  commenced  at  the  time  of  his  conception,  or  per- 
haps at  an  earlier  period.  The  corporeal  and  mental  facul- 
ties, inhering  in  the  same  substance,  grow,  lipen,  and  decay 
together ;  and  whenever  the  system  is  dissolved,  it  continues 
in  a  state  of  dissolution,  till  it  shall  please  that  Almighty  Be- 
ing who  called  it  into  existence,  to  restore  it  to  life  again. 
For  if  the  mental  principle  were,  in  its  own  nature,  immate- 
rial and  immortal,  all  its  peculiar  faculties  would  be  so  too ; 
whereas  we  see  that  every  faculty  of  the  mind,  without  excep- 
tion, is  liable  to  be  impaired,  and  even  to  become  wholly 
extinct,  before  death.  Since,  therefore,  all  the  faculties  of 
the  mind,  separately  taken,  appear  to  be  mortal,  the  substance 
or  principle,  in  which  they  exist,  must  be  pronounced  mortal 
too.  Thus  we  might  conclude  that  the  body  was  mortal, 
from  observing  that  all  the  separate  senses  and  limbs  were 
liable  to  decay  and  perish. 

This  system  gives  a  real  value  to  the  doctrine  of  the  resur- 
rection from  the  dead,  which  is  peculiar  to  revelation ;  on 
which  alone  the  sacred  writers  build  all  our  hope  of  future 
life ;  and  it  explains  the  uniform  language  of  the  Scriptures, 
which  speak  of  one  day  of  judgment  for  all  mankind,  and 
represent  all  the  rewards  of  virtue,  and  all  the  punishments  of 
vice,  as  taking  place  it  that  awful  day,  and  not  before.  In 
'  the  Scriptures,  the  heathen  are  represented  as  without  hope, 
and  all  mankind  as  perishing  at  death,  if  there  be  uo  resurr 
rection  of  the  dead. 

The  apostle  Paul  asserts,  in  1  Cor.  15 :  16,  that  "  if  the 
dead  rise  not,  then  is  not  Christ  risen  ;  and  if  Christ  be  not 
raised,  your  faith  is  vain,  ye  are  yet  in  your  sins :  then  they 
also  who  are  fallen  asleep  in  Christ  are  perished."  And 
again,  verse  32,  "  If  the  dead  rise  not,  let  us  eat  and  drink, 
for  to-morrow  we  die."  In  the  whole  discourse,  he  does  not 
even  mention  the  doctrine  of  happiness  or  misery  without  the 
body. 

10* 


1" 


114 


MATERIALMTS. 


m 


If  we  search  the  Scriptures  for  passages  expressive  of  the 
state  of  man  at  death,  we  shjall  find  such  declarations  as  ex- 
pressly exclude  any  trace  of  sense,  thought,  or  enjoyment 
(See  Ps.  6 :  5.     Job  14  :  7,  &c.) 

2.  That  there  is  some  fixed  law  of  nature  respecting  the 
will,  as  well  as  the  other  powers  of  the  mind,  and  every  thing 
else  in  the  constitution  of  nature ;  and  consequently  that  it  i» 
never  determined  without  some  real  or  apparent  cause  foreign 
to  itself,  i.  e.,  without  some  motive  of  choice ;  or  that  mo- 
tives influence  us  in  some  definite  and  invariable  manner, 
so  that  every  volition,  or  choice,  is  constantly  regulated  and 
determined  by  what  precedes  it ;  and  this  constant  determi 
nation  of  mind,  according  to  the  motives  presented:  to  it,  is 
what  is  meant  by  its  necessary  determination.  This  being 
admitted  to  be  fact,  there  will  be  a  necessary  connection  be- 
tween all  things  past,  present,  and  to  come,  in  the  way  of 
proper  cause  and  effect,  as  much  in  the  intellectual  as  in  the 
natural  world ;  so  that,  according  to  the  established  laws  of 
nature,  no  event  could  have  been  otherwise  than  it  has  been, 
or  is  to  hcy  and  therefore  all  things  past,  present,  and  to  come, 
are  precisely  what  the  Author  of  Nature  really  intended  them 
to  be,  and  has  made  provision  for. 

To  establish  this  conclusion,  nothing  is  necessary  but  that 
throughout  all  nature  the  same  consequences  should  invaria- 
bly result  from  the  same  circumstances.  For  if  this  be  ad- 
mitted, it  will  necessarily  follow  that,  at  the  commencement 
cf  any  system,  since  the  several  parts  of  it,  and  their  respec- 
tive situations,  were  appointed  by  the  Deity,  the  first  change 
would  take  place  according  to  a  certain  rule  established  by 
himself,  the  result  of  which  would  be  a  new  situation ;  after 
which  the  same  laws  containing  another  change  would  sue 
ceed,  according  to  the  same  rules,  and  so  on  forever  ;  every 
new  situation  invariably  leading  to  another,  and  eyery  event, 
from  the  commencement  to  the  termination  of  the  system, 
being  strictly  connected,  so  that,  unless  the  fundamental  laws 
of  the  system  were  changed,  it  would  be  impossible  that  any 
«vent  should  have  been  otherwise  than  it  was.    In  all  these 


ARMINIANS. 


115 


ve  of  the 
ns  as  ex- 
njoyment 

ctihg  the 
ery  thing 
that  it  iff 
je  foreign 
that  mo- 
manner, 
ated  and 
determi 
to  it,  'w 
lis  being 
ction  be- 
way  of 
as  in  the 
laws  of 
has  been, 
to  come, 
led  them 

but  that 
invaria- 

I  be  adr 
acement 

respec- 

change 
shed  by 
ti;  after 
lid  sue 

;  every 
'  event, 

system, 
tal  laws 
hat  any 

II  these 


cases,  the  circumstances  preceding  any  change  ture  called  the 
causes  of  that  change ;  and,  since  a  determinate  event,  or 
effect,  constantly  follows  certain  circumstances,  or  causes, 
tiie  conpection  between  cause  and  effect  b  concluded  to  be 
invariable,  and  therefore  necessary. 

It  is  universally  acknowledged  that  there  can  be  no  effect 
without  an  adequate  cause.  ,  This  is  even  the  foundation  on 
which  the  only  proper  argument  for  the  being  of  a  God  rests. 
And  the  Necessarian  asserts  that  if,  in  any  given  state  of 
mind,  with  respect  both  to  dispositions  and  motives,  two 
different  determinations,  or  volitions,  be  possible,  it  can  be 
on  no  other  principle,  than  that  one  of  them  should  come 
under  the  description  of  an  effect  without  a  cause ;  just  as  if 
the  beam  of  a  balance  might  incline  either  way,  though  load- 
ed with  equal  weights.  And  if  any  thing  whatever  —  even 
a  thought  in  the  mind  of  man  —  could  arise  without  an  ade- 
quate cause,  any  thing  else  <—  the  mind  itself,  or  the  whole 
universe  —  might  likewise  exist  without  an  adequate  cause. 

This  scheme  of  philosophical  necessity  implies  a  chain  of 
causes  and  effects  established  by  infinite  wisdom,  and  termi- 
nating in  the  greatest  good  of  the  whole  universe ;  evils  of  all 
kinds,  natural  and  moral,  being  admitted,  as  far  as  they  con- 
tribute to  that  end,  or  are  in  the  nature  of  things  inseparable 
from  it.  Vice  is  productive,  not  of  good,  but  of  evil,  to  us, 
both  here  and  hereafter,  though  good  may  result  from  it  to 
the  whole  system ;  and,  according  to  the  fixed  laws  of  nature, 
our  present  and  future  happiness  necessarily  depends  on  our 
cultivating  good  dispositions. 


ARMINIANS. 

Those  persons  who  follow  the  doctrines  of  Arminius,  who 
was  pastor  at  Amsterdam,  and  afterwards  professor  of  divinity 
at  Leyden.  Arminius  had  been  educated  in  the  opinions  of 
Calvin ;  but,  thinking  the  doctrine  of  that  great  man,  with 
regard  to  free  will,  predestination,  and  grace,  too  severe,  he 


116 


ARMINIANS. 


began  to  express  hi&  doubts  concerning  them  in  the  year 
1591,  and,  upon  fuither  inquiry,  adopted  the  sentiments  of 
those  whose  religious  system  extends  the  love  of  the  Supreme 
Being  and  the  merits  of  Jesus  Christ  to  all  mankind. 

The  distinguishing  tenets  of  the  Arminians  may  be  com- 
prised in  the  five  following  articles  relative  to  predestination, 
universal  redemption,  the  corruption  of  man,  conversion,  and 
perseverance,  viz.  :  — 


'•1.  That  God  determined  to  bestow  pardon  and  present 
salvation  on  all  who  repent  and  believe  in  Christ,  and  final 
salvation  on  all  who  persevere  to  the  end,  and  to  inflict  ever- 
lasting punishment  on  those  who  should  continue  in  their 
unbelief,  and  resist  his  divine  succors ;  so  that  election  was 
conditional,  and  reprobation,  in  like  manner,  the  result  of 
foreseen  infidelity  and  persevering  wickedness.  (See  Ezek. 
18:30—32.  Acts  17 :  24— 30.  Matt.  23  :  37.  Rom.  2: 4, 
6 ;  5  :  18.     1  Tim.  11 : 1-4.     2  Pet.  1 :  10 ;  3  : 9.) 

*'  2.  That  Jesus  Christ,  by  his  sufferings  and  death,  made 
an  atonement  for  the  sins  of  all  mankind  in  general,  and  of 
every  individual  in  particular ;  that,  however,  none  but  those 
who  believe  in  him  can  be  partakers  of  divine  benefits.  (See 
John  2:2;  3 :  16,  17.  Heb.  2  :  9.  Isa.  60  :  19,  20.  I 
Cor.  8  :  11.) 

"  3.  That  true  faith  cannot  proceed  from  the  exercise  of 
our  natural  faculties  and  powers,  nor  from  the  force  and 
operation  of  free  will ;  since  man,  in  consequence  of  his  nat- 
ural corruption,  is  incapable  either  of  thinking  or  doing  any 
good  thing ;  and  that,  therefore,  it  is  necessary,  in  order  to 
his  conversion  and  salvation,  that  he  be  regenerated  and  re- 
newed by  the  operation  of  the  Holy  Gfhost,  which  is  the  gifl 
of  God  through  Jesus  Christ. 

"4.  That  this  divine  grace,  or  energy,  of  the  Holy  Ghost, 
begins  and  perfects  every  thing  that  can  be  called  good  in 
man,  and,  consequently,  all  good  works  are  to  be  attributed 
to  God  alone;  that,  nevertheless,  this  grace  is  offered  to  all, 
and  does  not  force  men  to  act  agamst  their  inclinations,  but 
may  be  resisted,  and  rendered  ineffectual,  by  the  perverse  will 


/ 


METHODISTS. 


in 


I  the  year 

timents  of 

i  Supreme 

nd. 

'  be  com- 

sstination, 

rsion,  and 


d  present 
and  final 
flict  ever- 
in  their 
ction  was 
result  of 
lee  Ezek. 
om.  2 : 4, 

Lth,  made 
,  and  of 
but  those 
ts.  (See 
,  20.      1 

srcise  of 
)rce  and 
'his  nat- 
oing  any 
order  to 
and  re- 
the  gift 

ly  Ghost, 
good  in 
ttributed 
d  to  all, 
ions,  but 
erse  will 


of  the  impenitent  sinner.  Some  modern  Arminians  interpret 
this  and  the  last  article  with  a  greater  latitude.  (See  Isa.  1  : 
10.     Deut.  10  :  16.     Eph.  4 :  22.) 

"  5.    That  God  gives  to  the  truly  faithful,  who  are  regenera- 
ted by  his  grace,  the  means  of  preserving  themselves  in  this 


state 


ft 


The  first  Arminians,  indeed,  had  some  doubt  with 
respect  to  the  closing  part  of  the  latter  article ;  but  their 
followers  uniformly  maintain,  **  that  the  regenerate  may  lose 
true,  justifying  faith,  fall  from  a  state  of  grace,  and  die  in  their 
sins."  (See  Heb.  6 :  4—6.  2  Pet.  2  :  20,  21.  Luke  21 : 
35.    2  Pet.  3:17.) 


METHODISTS, 

OR 

THE   METHODIST   EPISCOPAL   CHURCH. 

This  denomination  arose  in  England,  in  1729,  and  derived 
their  name  from  the  exact  regularity  of  their  lives.  In  1741, 
they  divided  into  two  parties,  under  George  Whitefield  and 
John  Wesley.  The  former  adopted  the  sentiments  of  Calvin, 
and  the  latter  those  of  Arminius.  The  Arminian  class  com- 
pose the  great  body  of  Methodists  in  this  country  and  in. 
Great  Britain.  Both  of  those  men  were  eminently  distin- 
guished for  the  variety  and  extent  of  their  labors. 

The  following  are  the  articles  of  religion,  as  published  in 
the  '*  Doctrines  and  Discipline  of  the  Methodist  Episcopal 
Church:"  — 

"  1.  There  is  but  one  living  and  true  God,  everlasting, 
without  body  or  parts,  of  infinite  power,  wisdom,  and  good- 
ness ;  the  Maker  and  Preserver  of  all  things,  visible  and  in- 
visible. And  in  unity  of  this  Godhead,  there  are  three  per- 
sons, of  one  substance,  power  and  eternity  —  the  Father,  the 
Sou,  and  the  Holy  Ghost. 


118 


METHODISTS,    OR   THE 


Jita'D.i 


I  MP 


"  2.  The  Son,  who  is  the  Word  of  the  Father,  the  very  and 
eternal  God,  of  one  substance  with  the  Father,  took  man's 
nature  in  the  womb  of  the  blessed  Virgin ;  so  that  two  whole 
and  perfect  natures,  that  is  to  say,  the  Godhead  and  manhood, 
were  joined  together  in  one  person,  never  to  be  divided, 
whereof  is  one  Christ,  very  God  and  very  man,  who  truly 
suffered,  was  crucified,  dead,  and  buried,  to  reconcile  his 
Father  to  us,  and  to  be  a  sacrifice,  not  only  for  original  guilt, 
but  also  for  the  actual  sins  of  men. 

*'  3.  Christ  did  truly  rise  again  from  the  dead,  and  took 
again  his  body,  with  all  things  appertaining  to  the  perfection 
of  man's  nature,  wherewith  he  ascended  into  heaven,  and 
there  sitteth,  until  he  return  to  judge  all  men  at  the  laist  day. 

**  4.  The  Holy  Ghost,  proceeding  from  the  Father  and  the 
Son,  is  of  one  substance,  majesty,  and  glory,  with  the  Father 
and  the  Son,  very  and  eternal  God. 

"  5.  The  holy  Scriptures  contain  all  things  necessary  to 
salvation  ;  so  that  whatsoever  is  not  read  therein,  nor  may  be 
proved  thereby,  is  not  to  be  required  of  any  man,  that  it 
should  be  believed  as  an  article  of  faith,  or  be  thought  requi- 
site or  necessary  to  salvation.  By  the  name  of  the  holy 
Scriptures,  we  do  understand  those  canonical  books  of  the 
Old  and  New  Testament,  of  whose  authority  was  never  any 
doubt  in  the  church.  [Here  follow  the  names  of  the  canoni- 
cal books  of  the  Scriptures.] 

"6.  The  Old  Testament  is  not  contrary  to  the  New;  for, 
both  in  the  Old  and  New  Testament,  everlasting  life  is 
offered  to  mankind  by  Christ,  who  is  the  only  Mediator  be- 
tween God  and  man,  being  both  God  and  man.  Wherefore 
they  are  not  to  be  heard,  who  feign  that  the  old  fathers  did 
look  only  for  transitory  promises.  Although  the  law  given 
from  God  by  Moses,  as  tou  li  ng  ceremonies  and  rites,  doth 
not  bind  Christians,  nor  ought  the  civil  precepts  thereof  of 
necessity  to  be  received  in  any  commonwealth,  yet,  notwith- 
standing, no  Christian  whatsoever  is  free  from  the  obedience 
of  the  commandments  which  are  called  moral. 

"  7.  Original  sin  standeth  not  in  the  following  of  Adam,  (as 
the  Pelagians  do  vainly  talk,)  but  it  is  the  corruption  of  tht 


CO 


■•/i 


METHODIST    EPISCOPAL    CAURCH. 


119 


le  very  and 
ook  man's 
two  whole 
manhood, 
e  divided, 
who  truly 
;oncile  his 
piial  guilt, 

,  and  took 
perfection 
laven,  and 
e  last  day. 
er  and  the 
the  Father 

cessary  to 
lor  may  be 
n,  that  it 
»ht  requi- 
the  holy 
ks  of  the 
lever  any 
le  canoni- 

'few;  for, 
ig  life  is 
liator  be- 
Therefore 
thers  did 
aw  given 
ites,  doth 
lereof  of 
notwith- 
bedience 

udom,  (as 
>n  of  the 


nature  of  every  man,  that  naturally  li^  engendered  of  the  off- 
spring of  Adam,  whereby  man  is  very  far  gone  from  original 
righteousness,  and  of  his  own  nature  inclined  to  evil,  and  that 
continually. 

*<  8.  The  condition  of  man,  after  the  fall  of  Adam,  is  such, 
that  he  cannot  turn  and  prepare  himself,  by  his  own  natural 
strength  and  works,  to  faith,  and  calling  upon  God ;  where- 
fore we  have  no  power  to  do  good  works,  pleasant  and  accept- 
able to  God,  without  the  grace  of  God  by  Christ  preventing 
us,  that  we  may  have  a  good  will,  and  working  with  us  when 
we  have  that  good  will. 

"9.  We  are  accounted  righteous  before  God,  only  for 
the  merit  of  our  Lord  and  Savior  Jesus  Christ  by  faith,  and 
not  for  our  own  works  or  deservings.  Wherefore,  that  we 
are  justified  by  faith  only,  is  a  most  wholesome  doctrine,  and 
very  full  of  comfort. 

"  10.  Although  good  works,  which  are  the  fruits  of  faith, 
and  follov;  after  justification,  cannot  put  away  our  sins,  and 
ftndure  the  severity  of  God's  judgments,  yet  are  they  pleas- 
ing and  acceptable  to  God  in  Christ,  and  spring  out  of  a  true 
and  lively  faith,  insomuch  that  by  them  a  lively  faith  may 
be  as  evidently  known,  as  a  tree  is  discerned  by  its  fruit. 

"  11.  Voluntary  works,  being  over  and  above  God's  coin 
mandments,  which  are  called  works  of  supererogation,  cannot 
be  taught  without  arrogancy  and  impiety.  For  by  them  men 
do  declare  that  they  do  not  only  render  unto  God  as  much  as 
they  are  bound  to  do,  but  they  do  more  for  his  sake  than  of 
bounden  duty  is  required ;  whereas  Christ  saith  plainly, 
♦  When  ye  have  done  all  that  is  commanded  you,  say,  We 
are  unprofitable  servants.' 

"  12.  Not  every  sin  willingly  committed  after  justification, 
is  the  sin  against  the  Holy  Ghost,  and  unpardonable.  Where- 
fore, the  grant  of  repentance  is  not  to  be  denied  to  such  as 
fill  into  sin  after  justification ;  after  we  have  received  the 
Holy  Ghost,  we  may  depart  from  grace  given,  tind  fnll  into 
sill,  and,  by  the  grace  of  God,  rise  again,  and  amend  our  lives. 
And,  therefore,  they  are  to  be  condemned  who  say  they  can 


120 


METHODISTS,    OR   THE 


'i!i!t!i» 


no  more  sin  as  long  as  they  live  here,  or  deny  the  place  of 
forgiveness  to  such  as  truly  repent. 

"  13.  The  visible  church  of  Christ  is  a  congregation  of 
faithful  men,  in  which  the  pure  word  of  God  is  preached,  and 
the  sacraments  duly  administered  according  to  Christ's  ordi- 
nance, in  all  those  things  that  of  necessity  are  requisite  to 
the  same. 

"  14.  The  Romish  doctrine  concerning  purgatory,  pardon, 
worshipping  and  adoration  as  well  of  images  as  of  relics, 
and  also  invocation  of  saints,  is  a  fond  thing,  vainly  invented, 
and  grounded  upon  no  warrant  of  Scripture,  but  repugnant 
to  the  word  of  God. 

"  15.  It  is  a  thing  plainly  repugnant  to  the  word  of  God, 
and  the  custom  of  the  primitive  church,  to  have  public  prayer 
in  the  church,  or  to  minister  the  sacraments,  in  a  tongue  not 
understood  by  the  people. 

"  16.  Sacraments  ordained  of  Christ  are  not  only  badges 
or  tokens  of  Christian  men's  profession,  but  rather  they  are 
certain  signs  of  grace,  and  God's  good-will  towards  us,  by 
the  which  he  doth  work  invisibly  in  us,  and  doth  not  only 
quicken,  but  also  strengthen  and  confirm,  our  faith  in  him. 

"  There  are  two  sacraments  ordained  of  Christ  our  Lord  in 
the  gospel ;  that  is  to  say,  baptism  and  the  supper  of  the  Lord. 

"  Those  five  commonly  called  sacraments  —  that  is  to 
say,  confirmation,  penance,  orders,  matrimony,  and  extreme 
unction  —  are  not  to  be  counted  for  sacraments  of  the  gospel, 
being  such  as  have  partly  grown  out  of  the  corrupt  following 
of  the  apostles,  and  partly  are  states  of  life  allowed  in  tlie 
Scriptures,  but  yet  have  not  the  like  nature  of  baptism  and 
tlie  Lord's  supper,  because  they  have  not  any  visible  sign 
or  ceremony  ordained  of  God. 

**  The  sacraments  were  not  ordained  of  Christ  to  be  gazed 
upon,  or  to  be  carried  about,  but  that  we  should  duly  use 
ihera.  And  in  such  only  as  worthily  receive  the  same,  they 
have  a  wholesome  effect  or  operation ;  but  they  that  receive 
them  unworthily,  purchase  to  themselves  condemnation,  as 
St.  Paul  saith.    (1  Cor.  11:29.) 


m\ 


'■'yr.f^'n'i-i^'iVi/F^^y'.y^vii'r^'r-i-ji-^jf 


:t 


METHODIST    EPISCOPAL    CHURCH. 


1^\ 


*'  17.  Baptism  is  not  only  a  sign  of  profession,  and  mark  of 
difference,  whereby  Christians  are  distinguished  from  othrts 
that  are  not  baptized,  but  it  is  also  a  sign  of  regeneration,  or 
the  new  birth.  The  baptism  of  young  children  is  to  be 
retained  in  the  church. 

"  18.  The  supper  of  the  Lord  i&  not  only  a  sign  of  the  love 
that  Christians  ought  to  have  among  themselves  one  to  another, 
but  rather  is  a  sacrament  of  our  redemption  by  Christ's  death ; 
msomuch  that  to  such  as  rightly,  worthily,  and  with  faith, 
receive  the  same,  the  bread  which  we  break  is  a  partaking  ot 
the  body  of  Christ,  and  likewise  the  cup  of  blessing  is  a  par- 
taking of  the  blood  of  Christ. 

"  Transubstantiation,  or  the  change  of  the  substance  of 
bread  and  wine  in  the  supper  of  our  Lord,  cannot  be  proved  by 
Holy  Writ,  but  is  repugnant  to  the  plain  words  of  Scripture, 
overthroweth  the  nature  of  a  sacrament,  and  hath  given  occa- 
sion to  many  superstitions. 

"  The  body  of  Christ  is  given,  taken,  and  eaten,  in  the  sup- 
per, only  after  a  heavenly  and  scriptural  manner.  And  the 
means  whereby  the  body  of  Christ  is  received  and  eaten  in 
the  supper,  is  faith. 

"  The  sacrament  of  the  Lord's  supper  was  not  by  Christ's 
ordinance  reserved,  carried  about,  lifted  up,  or  worshipped. 

"  :■>  The  cup  of  the  Lord  is  not  to  be  denied  to  the  lay 
people ;  for  both  the  parts  of  the  Lord's  supper,  by  Christ's 
ordinance  and  commandment,  ought  to  be  administered  to  all 
Christians  alike. 

«*  20.  The  offering  of  Christ,  once  made,  is  that  perfect 
redemption,  propitiation,  and  satisfaction,  for  all  the  sins 
of  the  whole  world,  both  original  and  actual ;  and  there  is 
none  other  satisfaction  for  sin  but  that  alone.  Wherefore 
the  sacrifice  of  masses,  in  the  which  it  is  commonly  said  that 
the  priest  doth  offer  Christ  for  the  quick  and  the  dead,  to 
have  remission  of  pain  or  guilt,  is  a  blasphemous  fable  and 
dangerous  deceit. 

"  21.  The  ministers  of  Christ  were  not  commanded  by  God's 
11 


123 


METHODISTS,    OR   THS 


law  either  to  vow  the  estate  of  single  life,  or  to  abstract  frpm 
marriage ;  therefore  it  is  lawful  for  them,  as  for  all  other 
Christians,  to  marry  at  their  own  discretion,  as  they  shall 
judge  the  same  to  serve  best  to  godliness. 

"  22.  It  is  not  necessary  that  rites  and  ceremonies  shoula  in 
all  places  be  the  same,  or  exactly  alike ;  for  they  have  been 
always  different,  and  may  be  changed  according  to  the  diver- 
sity of  countries,  times,  and  men's  manners,  so  that  nothing 
be  ordained  against  God's  word.  Whosoever,  through  his 
private  judgment,  willingly  and  purposely  doth  openly  break 
the  rites  and  ceremonies  of  the  church  to  which  he  belongs, 
which  are  not  repugnant  to  the  word  of  God,  and  are  ordained 
and  approved  by  common  authority,  ought  to  be  rebuked 
openly,  that  others  may  fear  to  do  the  like,  as  one  that  offend- 
eth  against  the  common  order  of  the  church,  and  woundeth 
the  consciences  of  weak  brethren. 

"  Every  particular  church  may  ordain,  change,  and  abolish, 
rites  and  ceremonies,  so  that  all  things  may  be  done  to  edi 
fication. 

"  23.  The  president,  the  congress,  the  general  assemblies, 
the  governors,  and  the  councils  of  state,  as  the  delegates  of 
thepeophi  ^^^  the  rulers  of  the  United  States  of  America 
according  to  the  division  of  power  made  to  them  by  the  Cou 
stitution  of  the  United  States,  and  by  the  constitutions  of  their 
respective  states.  And  the  said  states  are  a  sovereign  and 
independent  nation,  and  ought  not  to  be  subject  to  any  for- 
eign jurisdiction.* 

'*  24.  The  riches  and  goods  of  Christians  are  not  common, 
as  touching  the  right,  title,  and  possession,  of  the  same,  as 


•  "  Ab  far  as  it  respects  civil  affairs,  we  believe  it  the  duty  of  Chrib 
tians,  and  especially  all  Christian  ministers,  to  be  subject  to  the 
supreme  authority  of  the  country  where  they  may  reside,  and  to  use 
all  laudable  means  to  epjoin  obedience  to  the  powers  that  be ;  and 
therefore  it  is  expected  that  all  our  preachers  and  people,  who  may 
be  under  the  British  or  any  other  government,  will  behave  them 
wives  as  peaceable  and  orderly  subjects." 


lilllililljl  {!l 


METHODIST    PROTESTANT       HURCH. 


123 


i 


tstract  fr.om 

r  all  other 

they  shall 

les  shoula  in 
have  been 
o  the  diver- 
tiat  nothing 
through  his 
senly  break 
he  belongs, 
ire  ordained 
be  rebuked 
that  offend- 
d  woundeth 

and  abolish, 
lone  to  edi 

assemblies, 

ielegates  of 

*  America 

jy  the  Con 

ions  of  their 

irereign  and 

to  any  for- 

ot  common, 
le  same,  as 

uty  of  Chrib 
ibject  to  the 
,  and  to  use 
that  be ;  and 
>le,  who  may 
lehave  them 


i  ) 


very  man  ought,  of 
give  alms  to  the 


some  do  falsely  boast.     Notwithstandim< 
such  things  as  he  possesseth,  liberally 
poor,  according  to  his  ability. 

"  25.  As  we  confess  that  vain  and  rash  sy  ^^aring  is  forbidden 
Christian  men  by  our  Lord  Jesus  Christ  a'  d  James  his  apos- 
tle, so  we  judge  that  the  Christian  religiop  doth  not  prohibit 
but  that  a  man  may  swear  when  the  magia^'ate  requireth,  in 
a  cause  of  faith  and  charity,  so  it  be  done  '^.cording  to  the 
prophet's  teaching,  in  justice,  judgment,  an<*  Vruth." 


METHODISTS, 

OR 

THE   METHODIST    PROTESTANT    ♦   4URCH. 

The  Protestant  Methodists  adhere  to  the  Wc">^<jyan  Meth- 
odist doctrines,  but  discard  certain  parts  of  tli»  discipline, 
particularly  those  concerning  episcopacy  and  tJ  e  nianner  of 
constituting  the  general  conference.  They  k  ©«wied  from 
the  Methodist  Episcopal  Church  in  1830,  and  fi  m«^  a  con- 
stitution and  discipline  of  their  own. 

The  following  preamble  and  articles  precedt  the  consti- 
tution :  — 

"  We,  the  representatives  of  the  associated  Me*hodist 
churches,  in  general  convention  assembled,  acknowledging 
the  Lord  Jesus  Christ  as  the  only  Head  of  the  church,  and 
the  word  of  God  as  the  sufficient  rule  of  faith  and  practice, 
in  all  things  pertaining  to  godliness,  and  being  fully  persua- 
ded that  the  representative  form  of  church  government  is  the 
most  scriptural,  best  suited  to  our  condition,  and  m'^st  con- 
genial with  our  views  and  feelings  as  fellow-citizens  with  the 
saints,  and  of  the  household  of  God  ;  and  whereas,  a  written 
constitution,  establishing  the  form  of  government,  and  secur- 
ing to  the  ministers  and  members  of  the  church  their  rights 


124 


METHODISTS. 


!•:: 


■  ■•> 


and  privileges,  is  the  best  safeguard  of  Christian  liberty : 
We,  therefote,  trusting  in  the  protection  of  Almighty  God, 
and  acting  in  the  name  and  by  the  authority  of  our  constitu- 
ents, do  ordain  and  establish,  and  agree  to  be  governed  by, 
the  following  elementary  principles  and  constitution :  — 

**  1.  A  Christian  church  is  a  society  of  believers  in  Jesus 
Christ,  and  is  a  divine  institution. 

"  2.  Christ  is  the  only  Head  of  the  church,  and  the  word 
of  God  the  only  rule  of  faith  and  conduct. 

**  3.  No  person  who  loves  the  Lord  Jesus  Christ,  and 
obeys  the  gospel  of  God  our  Savior,  ought  to  be  deprived  of 
church  membership. 

"  4.  Every  man  has  an  inalienable  right  to  private  judg- 
ment in  matters  of  religion,  and  an  equal  right  to  express 
his  opinion  in  any  way  which  will  not  violate  the  laws  of 
God,  or  the  rights  of  his  fellow-men. 

"  5.  Church  trials  should  be  conducted  on  gospel  princi- 
ples only  ;  and  no  minister  or  member  should  be  excommu- 
nicated except  for  immorality,  the  propagation  of  unchristian 
doctrines,  or  for  the  neglect  of  duties  enjoined  by  the  word 
of  God. 

"  6.  The  pastoral  or  ministerial  office  and  duties  are  of 
divine  appointment,  and  all  elders  in  the  church  of  God  are 
equal ;  but  ministers  are  forbidden  to  be  lords  over  God's 
heritage,  or  to  have  dominion  over  the  faith  of  the  saints. 

♦♦  7.  The  church  has  a  right  to  form  and  enforce  such 
rules  and  regulations  only  as  are  in  accordance  with  the 
holy  Scriptures,  and  may  be  necessary  or  have  a  tendency 
to  carry  into  effact  the  great  system  of  practical  Christianity. 

♦*  8.  Whatever  power  may  be  necessary  to  the  formation 
of  rules  and  regulations,  is  inherent  in,  the  ministers  and 
members  of  the  church ;  but  so  much  of  that  power  may  be 
delegated,  from  time  to  time,  upon  a  plan  of  representation, 
as  they  may  judge  necessary  and  prop*': 

"9.  It  is  the  duty  of  all  ministeis  and  members  of  the 
church,  to  maintain  godliness,  and  to  oppose  all  moral  evil 

'*  10.  It  is  obligatory  on  ministers  of  the  gospel  to  be 


/ 


PROTESTANTS SABELLIAN8. 


125 


;ian  liberty  i 
mighty  God, 
rar  constitu- 
;overned  by, 
ion :  — 
rers  in  Jesus 

nd  the  word 

Christ,  and 
I  deprived  of 

)rivate  judg- 
Lt  to  express 
the  laws  of 

fospel  princi- 

56  excommu- 

f  unchristian 

by  the  word 

luties  are  of 
of  God  are 
over  God's 
le  saints, 
nforce  such 
ce  with  the 
a  tendency 
Christianity, 
formation 
inisters  and 
)wer  may  be 
>resentation, 

ibers  of  the 
moral  evil 
gospel  to  be 


le 


faithful  in  the  discharge  of  their  pastoral  and  ministerial 
duties,  and  it  is  also  obligatory  on  the  members  to  esteem 
ministers  highly  for  their  works'  sake,  and  to  render  them  a 
righteous  compensation  for  their  labors. 

<^  11.  The  church  ought  to  secure  to  all  her  official  bodies 
the  necessary  authority  for  the  purposes  of  good  government ; 
but  she  has  no  right  to  create  any  distinct  or  independent 
sovereignties." 

We  omit  the  constitution,  as  the  preceding  elementary 
principles  sufficiently  develop  the  peculiarities  of  this 
denomination. 


PROTESTANTS. 

A  NAME  first  given,  in  Germany,  to  those  who  adhered  to 
the  doctrine  of  Luther;  because,  in  1529,  they  protested 
against  a  decree  of  the  emperor  Charles  V.,  and  the  diet  of 
Spires,  declaring  that  they  appealed  to  a  general  council. 
The  same  name  has  also  been  given  to  the  Calvinists,  and 
is  now  become  a  common  denomination  for  all  sects  which 
differ  from  the  church  of  Rome. 


SABELLIANS. 

A  SECT,  in  the  third  century,  that  embraced  the  opinions  of 
Sabellius,  a  philosopher  of  Egypt,  who  openly  taught  that 
there  is  but  one  person  in  the  Godhead. 

The  Sabellians  maintained  that  the  Word  and  the  Holy 
Spirit  are  only  virtues,  emanations,  or  functions  of  the  Deity, 
and  held  that  he  who  is  in  heaven  is  the  Father  of  all  things; 
11* 


t  I 


h- 


126 


SANOEMANIANS. 


that  he  descended  into  the  Virgin,  became  a  child,  and  Waa 
born  of  her  as  a  Son ;  and  that,  having  accomplished  the 
mystery  of  our  salvation,  he  diffused  himself  on  the  apostles 
in  tongues  of  fire,  and  was  then  denominated  the  Holi/  Ghost. 
This  they  explained  by  resembling  God  to  the  sun ;  the  illu- 
minated virtue  or  quality  of  which  was  the  Word,  and  its 
warming  virtue  the  Holy  Spirit.  The  Word,  they  taught, 
was  darted,  like  a  divine  ray,  to  accomplish  the  work  of 
redemption ;  and  that,  being  re-ascended  to  heaven,  the  influ- 
ences of  the  Father  were  communicated  after  a  like  manner 
to  the  apostles.  ' 


SANDEMANIANS. 


^^'h  f  I'll 


So  called  from  Mr.  Robert  Sandeman,  a  Scotchman,  who 
published  his  sentiments  in  1757.  He  afterwards  came  to 
America,  and  established  societies  at  Boston,  and  other  places 
in  New  England,  and  in  Nova  Scotia. 

This  sect  arose  in  Scotland  about  the  year  1728,  where  it 
is  distinguished  at  the  present  day  by  the  name  of  Glassites, 
after  its  founder,  Mr.  John  Glass,  a  minister  of  the  established 
church. 

The  Sandemanians  consider  that  faith  is  neither  more  nor 
less  than  a  simple  assent  to  the  divine  testimony  concerning 
Jesus  Christ,  delivered  for  the  offences  of  men,  and  raised 
again  for  their  justification,  as  recorded  in  the  New  Testa- 
ment. They  also  maintain  that  the  word  faith,  or  belief,  is 
constantly  used  by  the  apostles  to  signify  what  is  denoted  by 
it  in  common  discourse,  viz.,  a  persuasion  of  the  truth  of  any 
proposition,  and  that  there  is  no  difference  between  believing 
any  common  testimony  and  believing  the  apostolic  testimony, 
except  that  which  results  from  the  testimony  itself,  and  the 
divine  authority  on  which  it  rests. 

They  differ  from  other  Christians  in  their  weekly  adminis 


SANDEMANIANS. 


127 


1,  and  was 
lished  the 
le  apostles 
oly  Ghost. 
;  the  illu- 
d,  and  its 
sy  taught, 
work  of 
,  the  influ- 
e  manner 


iman,  who 
)  came  to 
her  places 

where  it 

jflassites, 

stablished 

more  nor 
oncerning 
nd  raised 
3W  Testa- 
belief,  is 
noted  by 
ith  of  any 
believing 
estimony, 
and  the 

adminis 


dration  of  the  Lord's  supper ;  their  love-feasts,  of  which  every 
member  is  not  only  allowed,  but  required,  to  partake,  and 
which  consist  of  their  dining  together  at  each  oth  s  houses 
in  the  interval  between  the  morning  and  afternoon  service ; 
their  kiss  of  charity,  used  on  this  occasion,  at  the  admission 
of  a  new  member,  and  at  other  times,  when  they  deem  it 
necessary  and  proper;  their  weekly  collection,  before  the 
Lord's  supper,  for  the  support  of  the  poor,  and  defraying 
other  expenses ;  mutual  exhortation ;  abstinence  from  blood 
and  things  strangled ;  washing  each  other's  feet,  when,  as  a 
deed  of  mercy,  it  might  be  an  expression  of  love,  the  precept 
concerning  which,  as  well  as  other  precepts,  they  understand 
literally ;  community  of  goods,  so  far  as  that  every  one  is  to 
consider  all  that  he  has  in  his  possession  and  power  liable  to 
the  calls  of  the  poor  and  the  church;  and  the  unlawfulness 
of  laying  up  treasures  upon  earth,  by  setting  them  apart  for 
any  distant,  future,  or  uncertain  use.  They  allow  of  public 
and  private  diversions,  so  far  as  they  are  not  connected  with 
circumstances  really  sinful;  but,  apprehending  a  lot  to  be 
sacred,  disapprove  of  lotteries,  playing  at  cards,  dice,  &c. 

They  maintain  a  plurality  of  elders,  pastors,  or  bishops,  in 
each  church,  and  the  necessity  of  the  presence  of  two  elders 
in  every  act  of  discipline,  and  at  the  administration  of  the 
Lord's  supper. 

In  the  choice  of  these  elders,  want  of  learning  and  en- 
gagement in  trade  are  no  sufficient  objections,  if  qualified 
according  to  the  instructions  given  to  Timothy  and  Titus; 
but  second  marriages  disqualify  for  the  office ;  and  they  are 
ordained  by  prayer  and  fasting,  imposition  of  hands,  and 
giving  the  right  hand  of  fellowship. 

In  their  discipline  they  are  strict  and  sevisre,  and  think 
themselves  obliged  to  separate  from  communion  and  worship 
of  all  such  religious  societies  as  appear  to  them  not  to  profess 
the  simple  truth  for  their  only  ground  of  hope,  and  who  do 
not  walk  in  obedience  to  it.  (See  John  13 :  14, 15 ;  16 :  13. 
Acts  6:  7.  Rom.  3:  27;  4:  4,  5;  16:  16.  1  Cor.  16:  20. 
2  Cor.  4 :  13.     1  Pet.  1 :  22.) 


'lii 


r 

\ 

Ik 

i28 

▲NTIN0MIAN8. 

ANTINOMIANS.     \ 

l^ 


1/ 


As  we  elsewhere  give  the  sentiments  of  the  ancient  Bere- 
ans,  Pelagians^  and  Sabellians,  it  is  proper  to  notice  those 
of  Agricola,  an  eminent  doctor  in  the  Lutheran  church,  who 
flourished  about  the  middle  of  the  sixteenth  century.  The 
word  Antinomian  is  derived  from  two  Greek  words,  signify- 
ing against  law. 

It  will  be  observed  that  the  above  names  are  used  to  denote 
sentiments  or  opinions,  rather  than  sects  or  denominations. 

The  principal  doctrines  of  the  Antinomians,  together  with 
a  short  specimen  of  the  arguments  made  use  of  in  their  de- 
fence, are  comprehended  in  the  following  summary :  — 

*'  1.  That  the  law  ought  not  to  be  proposed  to  the  people 
as  a  rule  of  manners,  nor  used  in  the  church  as  a  means  ot 
instruction;  and  that  the  gospel  alone  is  io  be  inculcated 
and  explained,  both  in  the  churches  and  in  the  schools  of 
learning. 

"  For  the  Scriptures  declare  that  Christ  is  not  the  law- 
giver; as  it  is  said,  'The  livw  was  given  by  Moses;  but 
grace  and  truth  came  by  Jesus  Chr'st.'  Therefore  the  min- 
isters of  the  gospel  ought  not  to  teach  the  law.  Christians 
are  not  ruled  by  the  law,  but  by  the  spirit  of  regeneration ; 
according  as  it  is  said,  *  Ye  are  not  under  the  law,  but  under 
grace.'  Therefore  the  law  ought  not  to  be  taught  in  the 
church  of  Christ. 

"2.  That  the  justification  of  sinners  is  an  immanent  and 
eternal  act  of  God,  not  only  preceding  all  acts  of  sin,  but  the 
existence  of  the  sinner  himself 

"  For  nothing  new  can  arise  in  God ;  on  which  account,  he 
calls  things  that  are  not,  as  though  they  were ;  and  the  apos- 
tle saith,  •  Who  hath  blessed  us  with  all  spiritual  blessings 
in  heavenly  places,  in  Christ  Jesus,  before  the  foundation  of 
he  world.*  Besides,  Christ  was  set  up  from  everlasting,  not 
only  as  the  Head  of  the  church,  but  as  the  surety  of  his 


^n:*'^---- 


ANTtNOMUlfS. 


t£^) 


ent  Bere- 

ice  those 
irch,  who 
ry.  The 
},  signify- 

to  denote 
nations, 
jther  with 
their  de- 


he  people 
means  ot 
nculcated 
chools  of 

the  law- 
3ses;  but 
the  min- 
Ihristians 
neration ; 
)ut  under 
It  in  the 

nent  and 

I,  but  the 

count,  he 
the  apos- 
blessings 
iation  of 
ting,  not 
,y  of  hia 


people;  by  virtue  of  which  engagement,  the  b     tier  deer    >d 
never  to  impute  unto  them  their  sins.     (•S'^e  2  (Jor.  -5 :  19.; 

«  3.  That  justification  by  faith  is  no  more  than  a  mani- 
festation to  us  of  what  was  done  before  we  had  a  being. 

<'  For  it  is  thus  expressed,  in  Heb.  11:1:  '  Now,  faith  is 
the  substance  of  things  hoped  for,  the  evidence  of  things  not 
seen.'  We  are  justified  only  by  Christ;  but  by  faith  we 
perceive  it,  and  by  faith  rejoice  in  it,  as  we  apprehend  it  to 
be  our  own. 

''  4.  That  men  ought  not  to  doubt  of  their  faith,  nor 
question  whether  they  believe  in  Christ. 

"  For  we  are  commanded  to  '  draw  near  in  full  assurance 
of  faith.'  (Heb.  10  :  22.)     *  He  that  believeth  on  the  Son  of 
God,  hath  the  witness  in  himself,'  (2  John  5:  10;)  i.  e.,  hO; 
has  as  much  evidence  as  can  be  desired. 

"  5.  That  God  sees  no  sin  in  believers ;  and  they  are  not 
bound  to  confess  sin,  mourn  for  it,  or  pray  that  it  may  be 
forgiven. 

"For  God  has  declared,  (Heb.  10:  17,)  'Their  sins  and 
iniquities  I  will  remember  no  more.'  And  in  Jer.  50 :  20, 
'  In  those  days,  andfin  that  time,  saith  the  Lord,  the  iniquity 
of  Israel  sh»ll  be  sought  for,  and  there  shall  be  none ;  and 
the  sins  of  Judah,  and  they  shall  not  be  found ;  for  -I  will 
pardon  them  whom  I  reserve.' 

"  6.  That  God  is  not  angry  with  the  elect,  nor  doth  he 
punish  them  for  their  sins. 

"  For  Christ  has  made  ample  satisfaction  for  their  sins.  See 
Isaiah  53 :  5,  '  He  was  wounded  for  our  transgressions,  he 
was  bruised  for  our  iniquities,'  &c.  And  to  inflict  punish- 
ment once  upon  the  surety,  and  again  upon  the  believer,  is 
contrary  to  the  justice  of  God,  as  well  as  derogatory  to  the 
satisfaction  of  Christ. 

"  7.  That  by  God's  laying  our  iniquities  upon  Christ,  he 
became  as  completely  sinful  as  we,  and  we  as  completely 
righteous  as  Christ. 

"  For  Christ  represents  our  persons  to  the  Father ;  and  we 
represent  the  person  of  Christ  to  him.     The  loveliness  of 


1 

'i 


130 


PELAGIANS. 


I-    i 


Christ  is  transferred  to  us.  On  the  other  hand,  all  that  is 
hatefVil  in  our  nature  is  put  upon  Christ,  who  was  forsaken 
by  the  Father  for  a  time.  See  2  Cor.  5 :  21,  'He  was  made 
sin  for  us,  who  knew  no  sin ;  that  we  might  be  made  the 
righteousness  of  God  in  him.' 

"8.  That  believers  need  not  fear  either  their  own  sins 
or  the  sins  of  others,  since  neither  can  do  them  any  injury. 

"  See  Rom.  8 :  33,  34,  « Who  shall  lay  any  thing  to  the 
charge  of  God's  elect  1 '  &.c.  The  apostle  does  not  say  that 
they  never  transgress,  but  triumphs  in  the  thought  that  no 
curse  can  be  executed  against  them.  * 

"  9.  That  the  new  covenant  is  not  made  properly  with  us, 
but  with  Christ  for  us ;  and  that  this  covenant  is  all  of  it  a 
promise,  having  no  conditions  for  us  to  perform;  for  faith, 
repentance,  and  obedience,  are  not  conditions  on  our  part, 
but  Christ's ;  and  he  repented,  believed,  and  obeyed  for  us. 

"  For  the  covenant  is  so  expressed,  that  the  performance 
lies  upon  the  Deity  himself  *  For  this  is  the  covenant  that  I 
will  make  with  the  house  of  Israel,  after  those  days,  saith  the 
Lord ;  I  will  put  my  laws  into  their  mind,  and  write  them  in 
their  hearts ;  and  I  will  be  to  them  a  God^nd  they  shall  be 
to  me  a  people.'     Heb.  8:10. 

*'  10.  That  sanctification  is  not  a  prefer  evidence  of  justi- 
fication. 

"  For  those  who  endeavor  to  evidence  their  justification  by 
their  sanctification,  are  looking  to  their  own  attainments,  and 
not  to  Christ's  righteousness,  for  hopes  of  salvation." 


PELAGIANS 


A  DENOMINATION  which  arose  in  the  fifth  century,  so 
called  from  Pelagius,  a  monk,  who  looked  upon  the  doctrines 
which  were  commonly  received,  concerning  the  original 
corruption  of  human  nature,  and  the  necessity  of  divine  grace 


PRK- ADAMITES. 


131 


11  that  is 

forsaken 

was  made 

made  the 

own  sins 
injury, 
ng  to  the 
)t  say  that 
t  that  no 

)r  with  us, 
Edl  of  it  a 
for  faith, 
our  part, 
i  for  us. 
rformance 
lant  that  I 
,  saith  the 
e  them  in 
^  shall  be 

e  of  justi- 

ication  by 
(lents,  and 


to  enlighten  the  understanding  and  purify  the  heart,  as  preju- 
dicial to  the  progress  of  holiness  and  virtue,  and  tending  to 
establish  mankind  in  a  presumptuous  and  fatal  security.  He 
maintained  the  following  doctrines  :  — 

"  1.  That  the  sins  of  our  first  parents  were  imputed  to  them 
only,  and  not  to  their  posterity ;  and  that  we  derive  no  cor- 
ruption from  their  fall,  but  are  born  as  pure  and  unspotted 
as  Adam  came  out  of  the  forming  hand  of  his  Creator. 

« 2.  That  mankind,  therefore,  are  capable  of  repentance 
and  amendment,  and  of  arriving  to  the  highest  degrees  of 
piety  and  virtue,  by  the  use  of  their  natural  faculties  and 
powers.  That,  indeed,  external  grace  is  necessary  to  excite 
their  endeavors,  but  that  they  have  no  need  of  the  internal 
succors  of  the  divine  Spirit. 

"  3.  That  Adam  was,  by  nature,  mortal,  and,  whether  he 
had  sinned  or  not,  would  certainly  have  died. 

"  4.  That  the  grace  of  God  is  given  in  proportion  to  our 
merits. 

«  5.  That  mankind  may  arrive  at  a  state  of  perfection  in 
this  life. 

*'  6.  That  the  law  qualified  men  for  the  kingdom  of  heaven, 
and  was  founded  upon  equal  promises  with  the  gospel." 


PRE-ADAMITES. 


ritury,  bo 
doctrines 
1  original 
'ine  grace 


This  denomination  began  about  the  middle  of  the  sixteenth 
century.  Their  principal  tenet  is,  that  there  must  have  been 
men  before  Adam.  One  proof  of  this  they  bring  from  Rom. 
5 :  12, 13, 14.  The  apostle  says,  "  Sin  was  in  the  world  till 
the  law; "  meaning  the  law  given  to  Adam.  But  sin,  it  is 
evident,  was  not  impute^],  though  it  might  have  been  commit- 
ted, till  the  time  of  the  pretended  first  man.  "  For  sin  is  not 
imputed  when  there  is  no  law,' 


>i 


132 


PREDE  STIN  ARI ANS . 


ORTHODOX    CREEDS. 


/ 


jpi.;       <l 


The  election  of  the  Jews,  they  say,  is  a  consequence  of  th 
same  system.  It  began  at  Adam,  who  in  called  their  fathei 
or  founder.  God  is  also  their  Father,  having  espoused  the 
Judaical  church.  The  Gentiles  are  only  adopted  children, 
as  being  Pre-Adamites.  Men  (or  Gentiles)  are  said  to  be 
made  by  the  word  of  God.  (Gen.  1 :  26, 27.)  Adam,  the 
founder  of  the  Jewish  nation,  whose  history  alone  Moses 
wrote,  is  introduced  in  the  second  chapter,  as  the  workman- 
ship of  God's  own  hands,  and  as  created  apart  from  other  men. 

They  argue  thus :  —  Cain,  having  killed  his  brother  Abel, 
was  afraid  of  being  killed  himself.  By  whom  1  He  married 
—  yet  Adam  had  then  no  daughter.  What  wife  could  he 
get  t  He  built  a  town  —  what  architects,  masons,  carpen- 
ters, and  workmen,  did  he  employ  1  The  answer  to  all  these 
questions  is  in  one  word  —  Pre-Adamites. 

This  reasoning  is  opposed  by  sundry  texts  of  Scripture. 
(See  Gen.  1:26;  2:7;  3:20.     Mark  10 :  6.     1  Cor.  16 
4^,  47,) 


PREDESTINARIANS 

Are  those  who  believe  that  God,  for  his  own  glory,  hath 
foreordained  whatsoever  comes  to  pass.  (See  Matt.  25  :  34, 
Rom.  8  ;  29,  30.  Eph.  1 :  3,  6, 1 1.  2  Tim.  1:9.  2  Thess. 
11  :  13.  1  Pet.  1  :  1,  2.  John  6  :  37  ;  17  :  2—24.  Rev. 
13:8;  17  :  8.  Dan.  4  :  35.  1  Thess.  5  :  19.  Matt.  11  . 
26.     Exod.  4  :  21.     Prov.  16  :  4.     Acts  13 :  48.) 


ORTHODOX   CREEDS. 

Orthodoxy  literally  signifies  correct  opinions.  The  wora 
is  generally  used  to  denote  those  who  are  attached  to  the 
Trinitarian  scheme  of  Christian  doctrine.    . 


ORTHODOX  CREEDS. 


133 


ce  of  th 
5ir  fathei 
>used  the 
children, 
lid  to  be 
dam,  the 
le  Moses 
vorkman- 
ther  men. 
her  Abel, 
B  married 
could  he 
I,  carpen- 
9  all  these 

Scripture. 
Cor.  16 


ory,  hath 
25  :  34. 

2  Thess. 
Rev. 
att.  11 . 


he  wora 
d  to  the 


The  following  article  is  found  in  the  "  Spirit  of  the  Pil- 
grims," vol.  V.  No.  1,  and  is  supposed  to  have  been  written 
by  the  late  Rev.  Benjamin  B.  Wisner,  D.  D.,  pastor  of  the 
Old  South  church,  Boston. 

The  following  summary  contains  the  more  material  parts 
of  the  Orthodox  faith.  Those  who  embrace  this  system 
believe, — 

"  That,  since  the  fall  of  Adam,  men  are,  in  their  natural 
state,  altogether  destitute  of  true  holiness,  and  entirely  de- 
praved. 

"  That  men,  though  thus  depraved,  are  justly  required  to 
love  God  with  all  the  heart,  and  justly  punishable  for  disobe- 
dience ;  or,  in  other  words,  they  are  complete  moral  agents, 
proper  subjects  of  moral  government,  and  truly  accountable 
to  God  for  their  actions. 

"  That  in  the  unspeakable  wisdom  and  love  of  God  was 
disclosed  a  plan  of  redemption  for  sinful  men. 

"  That,  in  the  development  of  this  plan,  God  saw  fit  to 
reveal  so  much  concerning  the  nature  and  the  mode  of  the 
divine  existence,  as  that  he  is  manifested  to  his  creatures  as 
the  Father,  the  Son,  and  the  Holy  Ghost;  and  that  these 
three,  each  partaking  of  all  the  attributes  of  the  Deity,  and 
being  entitled  to  receive  divine  worship  and  adoration,  are 
the  one  living  and  true  God. 

**  That  the  Son  of  God,  laying  aside  the  glory  which  he 
had  with  the  Father  from  everlasting,  came  down  from 
heaven,  took  upon  himself  man's  nature,  and  by  his  humilia- 
tion, sufferings,  and  death,  made  an  atonement  for  the  sins 
of  the  world. 

"  That,  in  consequence  of  this  atonement,  the  offer  of  par- 
don and  eternal  life  was  freely  made  to  all;  so  that  those 
who  truly  repent  of  sin,  and  believe  in  the  Lord  Jesus  Christ, 
will  be  saved. 

"  That  men  are  naturally  so  averse  to  God  and  holiness, 
that,  if  lefl  to  themselves,  they  reject  the  offers  of  salvation, 
and  neither  repent  of  sin  nor  truly  believe  in  a  Savior 
12 


'  t «, 


134 


ORTHODOX  CREEDS. 


k4 


i 


m  ; 


"  That  God,  being  moved  with  infinite  love  and  compas- 
eion,  sends  forth  the  Holy  Spirit,  according  to  his  sovereign 
pleasure,  by  whose  beneficent  energy  an  innumerable  multi- 
tude of  the  human  family  are  renewed,  sanctified,  and  pre- 
pared for  heaven;  while  others  are  suffered  to  pursue  the 
course  which  they  have  freely  chosen,  and  in  which  they 
obstinately  persevere  till  the  day  of  salvation  is  past. 

**  That  God,  in  his  providential  dispensations,  in  the 
bestowment  of  his  saving  mercy,  and  in  his  universal  govern- 
ment, exhibits  his  adorable  perfections,  in  such  a  manner 
as  will  call  forth  the  admiration  and  love  of  all  holy  btings 
forever. 

",  That  believers  are  justified  by  faith,  through  the  efficacy 
of  the  atonement,  so  that  all  claims  of  human  merit,  and  all 
grounds  of  boasting,  are  forever  excluded. 

"  That  the  law  of  God  is  perpetually  binding  upon  all 
moral  beings,  and  upon  believers  not  less  than  other  men,  as 
a  rule  of  life ;  and  that  no  repentance  is  genuine  unless  it 
bring  forth  fruits  meet  for  repentance,  and  no  faith  is  saving 
unless  it  produce  good  works. 

♦'  That  those  who  have  been  renewed  by  the  Spirit  will  be 
preserved  by  the  power  of  God,  and  advanced  in  holines.i 
unto  final  salvation.     And, 

"  That  Christ,  as  the  great  King  of  the  universe,  the  Lord 
and  Proprietor  of  created  beings,  will  judge  the  world  at  the 
last  day,  when  the  righteous  will  be  received  to  life  eternal, 
and  the  wicked  will  be  consigned  to  endless  punishment  " 


**  Since  the  reformation  from  Popery,  those  who  profess  to 
admit  these  doctrines,  and  others  necessarily  connected  with 
them,  and  forming  a  part  of  the  same  system,  have  been 
denominated  Orthodox,  while  to  those  who  openly  reject 
them,  or  any  considerable  part  of  them,  this  appellation  has 
been  denied. 

"  It  is  not  to  be  inferred,  however,  that  the  Orthodox  have 
been,  or  are,  entirely  unanimous  on  the  subject  of  religion. 
lu  matters  comparatively  unessential,  and  in  their  modes  of 


ORTHODOX    CREEDS. 


135 


stating,  explain  ig,  and  establishing  essential  truths,  there 
has  always  been  more  or  less  a  diversity.  Thus  persons 
may  disagree  as  to  the  form  of  church  government,  or  as  to 
the  mode  of  administering  ordinances,  and  yet  have  an  equal 
claim  to  be  entitled  Orthodox.  Or  persons  may  disagree  in 
their  interpretation  of  particular  passages  of  Scripture,  and 
as  to  the  manner  in  which  these  bear  on  the  doctrines  of 
religion,  without  forfeiting  their  title  to  the  some  honorable 
appellation.  For  instance,  one  person  may  regard  a  particu- 
lar passage  as  proof  conclusive  of  the  divinity  of  Christ, 
while  another  may  be  in  doubt  respecting  it,  or  may  apply  it 
differently,  and  yet  both  be  firm  believers  in  the  divinity  of 
Christ.  Many  passages  which  the  old  writers  quoted  as  proof- 
texts,  have,  in  the  progress  of  critical  science,  been  differently 
interpreted ;  and  yet  the  evidence  in  support  of  the  Orthodox 
system,  so  far  from  being  weakened  in  this  way,  has  been 
constantly  gaining  strength. 

*'  Again :  persons  may  disagree,  to  a  certain  extent,  at  least, 
m  their  statements  and  explanations  of  the  most  essential 
doctrines,  and  yet  be  properly  and  equally  Orthodox.  In 
illustration  of  this  remark,  several  examples  will  be  given. 

"  All  Orthodox  Christians  believe  in  the  full  inspiration  of 
the  sacred  Scriptures  ;  or  that  the  holy  men,  through  whose 
mstrumentality  the  world  originally  received  these  Scriptures, 
spake  and  wrote  "  as  they  were  moved  by  the  Holy  Ghost." 
They  believe  in  this  as  a  fact  of  the  utmost  importance. 
But  there  have  been  various  modes  of  stating,  explaining,  and 
illustrating  this  fact.  Some,  for  instance,  have  spoken  of 
two  or  three  kinds  of  inspiration ;  others  have  insisted  that 
there  can  be  but  one  kind ;  while  others  have  thought  it  bet- 
ter to  state  the  subject  in  general  terms,  without  attempting 
very  minutely  to  define  or  explain  them. 

"  All  Orthodox  Christians  believe  in  the  doctrine  of  the 
Trinity,  or  that  the  one  God  exists  in  a  threefold  distinction, 
commonly  called  persons,  —  the  Father,  the  Son,  and  the 
Holy  Ghost.  They  believe  this  as  a  revealed  fact,  and  as  an 
essential  part  of  the  Christian  doctrine.     But  how  differently 


136 


ORTHODOX    CREEDS. 


»"!'«'..-. 


■l 


has  this  fact  been  stated  by  different  individuals!  What 
different  explanations  have  been  put  upon  it!  While  not  a 
few  have  preferred  to  leave  the  subject  —  9a  God  seems  tc 
have  left  it —  altogether  unexplained. 

"All  Orthodox  Christians  believe  in  the  universality  of  God's 
eternal  purposes,  in  the  certainty  of  their  execution,  and  that 
they  are  so  executed  as  not  to  obstruct  or  impair  the  free 
agency  of  man.  But  respecting  the  manner  of  God's  execu- 
ting his  purposes,  —  whether  by  the  instrumentality  of  mo- 
tives, or  by  a  direct  efficiency,  —  persons  having  equal  claims 
to  the  appellation  of  Orthodox,  have  not  been  agreed. 

"  All  the  Orthodox  believe  in  the  natural  and  entire  depravi- 
ty of  man ;  or  that,  in  consequence  of  the  sin  of  his  first  pro- 
genitors, and  previous  to  regeneration,  every  thing  within 
him,  going  to  constitute  moral  character,  is  sinful.  But  how 
many  theories  have  been  framed  to  account  for  the  connec- 
tion of  our  sin  with  that  of  Adam !  And  how  many  expla- 
nations have  been  put  upon  the  doctrine  of  entire  depravity  ! 
Some  have  made  this  depravity  to  extend  to  all  the  powers 
of  the  soul ;  others  have  restricted  it  to  our  voluntary  exer- 
cises and  actions ;  while  others  have  confined  it  chiefly  to  a 
moral  taste,  disposition,  or  instinct,  which  is  regarded  as 
back  of  our  voluntary  exercises,  and  the  source  of  them. 

"  All  the  Orthodox  believe  in  the  doctrine  of  atonement ; 
but  all  do  not  state  or  explain  this  important  doctrine  after 
the  same  manner.  Some  suppose  the  atonement  of  Christ  to 
consist  wholly  in  his  obedience,  others  wholly  in  his  suffer- 
ings, and  others  in  both  his  obedience  and  sufferings.  Some 
hold  that  Christ  suffered  the  penalty  of  the  law  for  sinners, 
and  others  that  he  only  opened  a  way  in  which,  on  condition 
of  repentance,  this  penalty  may  be  remitted.  Some  think 
the  atonement  made  only  for  the  elect,  while  others  regard  it 
as  the  propitiation  for  the  sins  of  the  whole  world. 

"  The  doctrine  of  instantaneous  regeneration  by  the  special 
operations  of  the  Holy  Spirit,  is  believed  by  all  who  have 
any  claim  to  be  called  Orthodox.  But  this  doctrine,  like  the 
others  mentioned,  is  variously  stated  and  explained.     Some 


What 
le  not  a 
teems  tc 

ofGod's 
and  that 
the  free 
s  execu- 
jr  of  mo- 
ll claims 
I. 

depravi- 
first  pro- 
g  within 
But  how 
connec- 
ly  expla- 
jpravity  ! 
B  powers 
iry  exer- 
efly  to  a 
irded  as 
em. 

nement ; 
ine  after 
hrist  to 
suffer- 
Some 
sinners, 
mdition 
think 
egard  it 

special 
lo  have 
ike  the 
Some 


ORTHODOX  CREEDS. 


131 


consider  man  as  entirely  active  in  regeneration,  others  aa 
entirely  passive,  and  others  as  not  entirely  the  one  or  the 
other.  Some  believe  there  is  a  holy  principle  implanted  in 
regeneration,  which  ever  afterwards  remains  in  the  heart  of 
the  subject,  while  others  believe  the  change  to  consist  in  the 
commencement  of  holy  exercises,  which  may  be  subsequent- 
'y  interrupted,  though  not  finally  lost.  As  to  the  manner  in 
which  the  Spirit  operates  in  regeneration,  there  is  also  a 
difference  of  opinion  ;  some  holding  that  he  changes  the 
heart  by  a  direct  efficiency,  and  others  that  this  is  done  by 
the  more  powerful  presentation  and  impression  of  motives. 

'*  Another  doctrine  of  the  Orthodox  system  is,  that  of  justi  - 
fication  by  faith  in  Christ.  But  this,  also,  has  been  different 
ly  stated  and  explained.  Some  think  the  believer  justified 
by  Christ's  righteousness,  others  by  the  influence  of  his  suf- 
ferings and  death,  and  others  by  the  joint  efiicacy  of  both  hi» 
obedience  and  sufferings.  Some  believe  justification  to  be 
the  sartie  as  forgiveness,  while  others  regard  it  as  implying, 
not  only  forgiveness,  but  also  a  title  to  eternal  lifa 

♦*  It  is  evident,  from  the  examples  here  given,  that,  although 
Orthodoxy  denotes  a  general  system  of  important  doctrines 
or  facts  on  the  subject  of  religion,  it  is  not  to  be  inferred, 
either  by  friends  or  foes,  that  Orthodox  Christians  are  tied 
up  to  precisely  the  same  views  of  subjects,  or  that  there 
exists  no  diversity  of  sentiment  among  them.  There  is,  and 
always  has  been,  a  diversity  of  sentiment,  in  regard  not  only 
to  modes  and  forms,  but  to  the  statement,  proofs,  and  expla- 
nations, of  the  most  important  doctrines.  Some  of  them,  to 
be  sure,  are  little  more  than  verbal ;  but  others  are  realy  are 
fitted  to  excite  interest,  and  are  entitled  to  very  serious  con- 
sideration. Still,  as  they  are  all  held  in  avowed  consistency 
with  that  great  series  of  facts  which  go  to  constitute  the 
Orthodox  system,  they  should  not  be  regarded  as  placinjr 
their  advocates  beyond  the  proper  limits  of  Orthodoxy.  They 
constitute  a  wide  field  of  important  discussion,  over  which 
those  who  agree  in  holding  the  Head,  —  in  holding  the  great 
doctrines  of  redemption  by  the  blood  of  Christ,  and  of  sane- 
12* 


138 


ANDOVER  ORTHODOX  CREED. 


'ft     '  3 


i 

h 
it 


i'i 


tification  by  the  Holy  Spirit,  —  may  freely  and  fraternalh 
traverse.  Modes  and  forms,  the  interpretation  of  passages, 
and  explanations  of  particular  doctrines,  (so  long  as  essential 
doctrines  are  not  discarded,)  may  be  discussed  without  the 
interruption  of  brotherly  affection,  and  without  the  imputation 
and  reproach  of  heresy.  One  person  may  hold  that  all 
Scripture  is  given  by  the  inspiration  of  suggestion ;  and 
another  that,  while  some  parts  are  the  firuit  of  immediate 
suggestion,  others  may  more  properly  be  attributed  to  the 
inspiration  of  superintendence;  and  neither  should  charge 
the  other  with  denying  the  inspiration  of  the  Scriptures,  or 
with  being  a  heretic,  or  an  infidel.  One  person  may  insist 
that  the  passage  in  1  John  5:7,  is  authentic  Scripture,  and 
strong  proof  of  the  doctrine  of  the  Trinity  ;  and  another  may 
doubt  this,  or  deny  it  altogether ;  and  neither  should  be 
charged  with  intentionally  corrupting  the  Scriptures,  or  with 
being  a  Unitarian.  One  person  may  hold  that  God  executes 
his  immutable  and  eternal  decrees  by  a  direct  efficiency,  and 
another  that  he  does  it  by  the  intervention  of  motives,  and 
yet  one  be  no  more  an  Arminian  than  the  other." 


ANDOVER  ORTHODOX  CREED 

Every  person  appointed  or  elected  a  professor  in  the  The- 
ological Institution  at  Andover,  in  the  state  of  Massachusetts, 
shall,  on  the  day  of  his  inauguration  into  office,  publicly  make 
and  subscribe  the  followinsr  Creed  and  Declaration  :  — 


CREED. 

"  I  believe  that  there  is  one,  and  but  one,  living  and  true 
God  ;  that  the  word  of  God,  contained  in  the  Scriptures  of 
the  Old  and  New  Testament,  is  the  only  perfect  rule  of  faith 
and  practice ;  that,  agreeably  to  those  Scriptures,  God  is  a 
Spirit,  infinite,  eternal,  and  unchangeable,  in  his  being,  wis- 
dom, power,  holiness,  justice,  goodness,  and  truth ;  that  in 
the  Godhead  arc  three  Persons,  the  Father,  the  Son,  and 


ANDOVER  ORTHODOX  CREED. 


139 


(he  Holy  Ghost  ;  and  that  these  Three  are  One  GOD,  the 
same  in  substance,  equal  in  power  and  glory ;  that  God  ere- 
ated  man,  after  his  own  image,  in  knowledge,  righteousness, 
and  holiness ;  that  the  glory  of  God  is  man's  chief  end,  and 
the  enjoyment  of  God  his  supreme  happiness ;  that  this  en- 
joyment is  derived  solely  from  conformity  of  heart  to  the 
moral  character  and  will  of  God  ;  that  Adam,  the  federal 
head  and  representative  of  the  human  race,  was  placed  in  a 
state  of  probation,  and  that,  in  consequence  of  his  disobe- 
dience, all  his  descendants  were  constituted  sinners ;  that,  by 
nature,  every  man  is  personally  depraved,  destitute  of  holi- 
ness, unlike  and  opposed  to  God  ;  and  that,  previously  to  the 
renewing  agency  of  the  Divine  Spirit,  all  his  moral  actions 
are  adverse  to  the  character  and  glory  of  God  ;  that,  being 
morally  incapable  of  recovering  the  image  of  his  Creator, 
which  was  lost  in  Adam,  every  man  is  justly  exposed  to  eter- 
nal damnation ;  so  that,  except  a  man  be  born  again,  he  can- 
not see  the  kingdom  of  God  ;  that  God,  of  his  mere  good 
pleasure,  from  all  eternity,  elected  some  to  everlasting  life, 
and  that  he  entered  into  a  covenant  of  grace,  to  deliver  them 
out  of  this  state  of  sin  and  misery  by  a  Redeemer  ;  that  the 
only  Redeemer  of  the  elect  is  the  eternal  Son  of  God,  who, 
for  this  purpose,  became  man,  and  continues  to  be  God  and 
man,  in  two  distinct  natures,  and  one  person,  forever ;  that 
Christ,  as  our  Redeemer,  executeth  the  office  of  a  Prophet, 
Priest,  and  King;  that,  agreeably  to  the  covenant  of  re- 
demption, the  Son  of  God,  and  he  alone,  by  his  sufferings 
and  death,  has  made  atonement  for  the  sins  of  all  men ;  that 
repentance,  faith,  and  holiness,  are  the  personal  requisites  in 
the  gospel  scheme  of  salvation;  that  the  righteousness  of 
Christ  is  the  only  ground  of  a  sinner's  justification ;  that 
this  righteousness  is  received  through  faith;  and  that  this 
faith  is  the  gift  of  God  ;  so  that  our  salvation  is  wholly  of 
grace ;  that  no  means  whatever  can  change  the  heart  of  a 
sinner,  and  make  it  holy ;  that  regeneration  and  sanctification 
are  effects  of  the  creating  and  renewing  agency  of  the  Holy 
Spirit,  and  that  supreme  love  to  God  constitutes  the  essen* 


140 


ANDOVER  ORTHODOX  CREED. 


tial  difference  between  saints  and  sinners;  that,  by  con 
vincing  us  of  our  sin  and  misery,  enlightening  our  minds, 
working  faith  in  us,  and  renewing  our  wills,  the  Holy  Spirit 
naakes  us  partakers  of  the  benefits  of  redemption ;  and  that 
the  ordinary  means  by  ivhich  these  benefits  are  communicated 
to  us,  are  the  word,  sacraments,  and  prayer ;  that  repentance 
unto  life,  faith  to  feed  upon  Christ,  love  to  God,  and  new 
obedience,  are  the  appropriate  qualifications  for  the  Lord's 
supper ;  and  that  a  Christian  church  ought  to  admit  no  per- 
son to  its  holy  communion,  before  he  exhibit  credible  evi- 
dence of  his  godly  sincerity ;  that  perseverance  in  holiness  is 
the  only  method  of  making  our  calling  and  election  sure , 
and  that  the  final  perseverance  of  saints,  though  it  is  the  ef- 
fect of  the  special  operation  of  God  on  their  hearts,  neces- 
sarily implies  their  own  watchful  diligence;  that  they  who 
are  effectually  called,  do,  in  this  life,  partake  of  justification, 
adoption,  and  sanctification,  and  the  several  benefits  which 
do  either  accompany  or  flow  from  them ;  that  the  souls  of 
believers  are,  at  their  death,  made  perfect  in  holiness,  and  do 
immediately  pass  into  glory;  that  their  bodies,  being  still 
united  to  Christ,  will,  at  the  resurrection,  be  raised  up  to 
glory,  and  that  the  saints  will  be  made  perfectly  b?«ssed  in  the 
full  enjoyment  of  God,  to  all  eternity ;  but  thw.  .he  wicked 
will  awake  to  shame  and  everlasting  contempt,  and,  with 
devils,  be  plunged  into  the  lake  that  burneth  with  fire  and 
brimstone  forever  and  ever.  I  moreover  believe  that  God,  ac- 
cording to  the  counsel  of  his  own  will,  and  for  his  own  glory, 
hath  foreordained  whatsoever  comes  to  pass,  and  that  all 
beings,  actions,  and  events,  both  in  the  natural  and  moral 
world,  are  under  his  providential  direction;  that  God's  de- 
crees perfectly  consist  with  human  liberty,  God's  universal 
agency  with  the  agency  of  man,  and  man's  dependence  with 
his  accountability ;  that  man  has  understanding  and  corporeal 
strength  to  do  all  that  God  requires  of  him ;  so  that  nothing 
but  the  sinner's  aversion  to  holiness  prevents  his  salvation ; 
that  it  is  the  prerogative  of  God  to  bring  good  out  of  evil, 
and  that  he  will:  cause  ihe  wrath  and  rage  of  wicked  men 


m  1. 


ANOOVER  ORTHODOX  CREED. 


141 


,  by  con 
ur  minds, 
LY  Spirit 
;  and  that 
municated 
epentance 
,  and  new 
he  Lord's 
lit  no  per- 
dible  evi- 
iioliness  is 
ion  sure, 
is  the  ef- 
:te,  neces- 
they  who 
tiiication, 
its  which 

souls  of 
3s,  and  do 
eing  stil] 
ed  up  to 
led  in  the 
e  wicked 
ind,  with 

fire  and 
God,  ac- 
vn  glory, 

that  all 
id  moral 
od's  de- 
iniversal 
nee  with 
iorporeal 

nothing 
ilvation ; 

of  evil, 

ed  men 


and  devik  to  praise  him ;  and  that  all  the  evil  which  has  ex- 
sted,  and  will  forever  exist,  in  the  moral  system,  will  eventu- 
ally be  made  to  promote  a  most  important  purpose,  under  the 
wise  and  perfect  administration  of  that  Almighty  Being, 
who  will  cause  all  things  to  work  for  his  own  glory,  and  thus 
fulfil  all  his  pleasure." 

DECLARATIOJ?J. 

"  And,  furthermore,  I  do  solemnly  promise  that  I  will  open 
and  explain  the  Scriptures  to  my  pupils  with  integrity  and 
faithfulness ;  that  I  will  maintain  and  inculcate  the  Christian 
faith,  as  expressed  in  the  creed,  by  me  now  repeated,  together 
with  all  the  other  doctrines  and  duties  of  otir  holy  religion, 
80  far  as  may  appertain  to  my  office,  according  to  the  best 
light  God  shall  give  me,  and  in  opposition,  not  only  to  Athe- 
ists and  Infidels,  but  to  Jews,  Papists,  Mahometans,  Arians, 
Pelagians,  Antinomians,  Arminians,  Socinians,  Sabellikns, 
Unitarians,  and  Universalists,  and  to  all  heresies  and  errors, 
ancient  and  modern,  which  may  be  opposed  to  the  gospel  Of 
Christ,  or  hazardous  to  the  souls  of  men ;  that,  hy  my  in- 
struction, counsel,  and  example,  I  will  endeavor  to  promote 
true  piety  and  godliness ;  that  I  will  consult  the  good  of  this 
Institution,  and  the  peace  of  the  churches  of  our  Lord 
Jesus  Christ  on  all  occasions ;  and  that  I  will  religiously  con- 
form to  the  constitution  and  laws  of  this  Seminary,  and  to 
the  statutes  of  this  foundation." 

The  foregoing  creed  is  considered  a  summary  of  what  is 
commonly  called  the  Assembly's  Catechism. 

The  Westminster  Assembly  met  in  London,  in  the  reign 
of  Charles  I,  A.  D.  1643.  It  was  a  synod  of  learned  divines, 
assembled  by  order  of  parliament,  for  the  purpose  of  set- 
tling the  government,  liturgy,  and  doctrine,  of  tlie  church 
of  England. 


142 


NEW  HAVEN  ORTHODOX  CREED 


NEW  HAVEN  ORTHODOX  CREED. 


'I 


.5i 


m    t 

m 


m 


Considerable  anxiety  existed,  a  few  years  since,  in  rogard 
to  the  Orthodoxy  of  the  Rev.  Dr.  Taylor,  professor  of  di- 
vinity at  Yale  College,  at  New  Haven,  in  the  state  of  Con- 
necticut. The  following  letter  from  Dr.  Taylor  to  the 
Rev.  Dr.  Hawes,  of  Hartford,  contains  a  full  exposition  of 
the  religious  views  of  that  distinguished  theologian :  — 

Yale  College,  Feb.  1, 1832. 

"  Dear  Brother : 

"  I  thank  you  for  yours  of  the  23d  ult.,  in  which 
you  express  your  approbation  of  ray  preaching  during  the 
protracted  meetings  at  Hartford.  This  expression  of  frater- 
nal confidence  is  grateful  to  me,  not  because  I  ever  supposed 
that  we  differed  in  our  views  of  the  great  doctrines  of  the 
gospel,  but  because,  for  some  reason  or  other,  an  impression 
has  been  made,  to  some  extent,  that  1  am  unsound  in  the 
faith.  This  impression,  I  feel  bound  to  say,  in  my  own  view, 
is  wholly  groundless  and  unauthorized.  You  think,  however, 
that  *  I  owe  it  to  myself,  to  the  institution  with  which  I  am 
connected,  and  to  the  Christian  community,  to  make  a  frank 
and  full  statement  of  my  views  of  some  of  the  leading  doc- 
trines of  the  gospel,  and  that  this  cannot  fail  to  relieve  the 
minds  of  many,  who  are  now  suspicious  of  my  Orthodoxy.' 

"  Here  I  must  be  permitted  to  say,  that  the  repeated  and 
full  statements  of  my  opinions,  which  I  have  already  made  to 
the  public,  would  seem  to  be  sufficient  to  prevent  or  remove 
such  suspicions.  The  course  you  propose,  however,  may 
furnish  information  to  some  who  would  desire  it  before  they 
form  an  opinion,  as  well  as  the  means  of  correcting  the 
misrepresentations  of  others.  I  therefore  readily  comply 
with  your  request,  and  submit  to  your  disposal  the  following 
statement  of  my  belief  on  some  of  the  leading  doctrines  of 
the  gospel.     I  believe,  — 

'*  1.  That  there  are  three  persons  in  one  God,  —  the  Far 
ther,  the  Son,  and  the  Holy  Ghost. 


N£W  HAVEN  ORTHODOX  CREED. 


143 


«2.  That  the  eternal  purposes  of  God  extend  to  all  actual 
events,  sin  not  excepted ;  or  that  God  foreordains  whatsoever 
comes  to  pass,  and  so  executes  these  purposes,  as  to  leave  the 
free  moral  agency  of  man  unimpaired. 

«3.  That  all  mankind,  in  consequence  of  the  fall  of 
Adam,  are  born  destitute  of  holiness,  and  are  by  nature 
totally  depraved;  in  other  words,  that  all  men,  from  the 
commencement  of  moral  agency,  do,  without  the  interposi- 
tion of  divine  grace,  sin,  and  only  sin,  in  all  their  moral 
conduct. 

«4.  That  an  atonement  for  sin  has  been  made  for  all 
mankind  by  the  Lord  Jesus  Christ ;  that  this  atonement  was 
necessary  to  magnify  the  law,  and  to  vindicate  and  unfold 
the  justice  of  God  in  the  pardon  of  sin ;  and  that  the  sinner 
who  believes  in  the  Lord  Jesus  Christ  is  freely  justified 
on  the  ground  of  his  atoning  sacrifice,  and  on  that  ground 
alone. 

"  5.  That  the  change  in  regeneration  is  a  moral  change, 
consisting  in  a  new,  holy  disposition,  or  governing  purpose 
of  the  heart,  as  a  permanent  principle  jf  action ;  in  which 
change,  the  sinner  transfers  the  supreme  affection  of  his 
heart  from  all  inferior  objects  to  the  living  God,  chooses  him 
as  the  portion  of  his  soul,  and  his  service  and  glory  as  his 
supreme  good,  and  thus,  in  respect  to  moral  character, 
becomes  a  new  man. 

"6.  That  this  moral  change  is  never  produced  in  the 
huma!i  heart  by  moral  suasion,  i.  e.,  by  the  mere  influence  of 
truth  and  motives,  as  the  Pelagians  affirm,  but  is  produced 
by  the  influence  of  the  Holy  Spirit,  operating  on  the  mind 
through  the  truth,  and  in  perfect  consistency  with  the  nature 
of  moral  action,  and  laws  of  moral  agency. 

"  7.  That  all  men  (in  the  words  of  the  article  of  your 
church)  may  accept  of  the  offers  of  salvation  frcvily  made  to 
them  in  the  gospel,  but  that  no  one  will  do  this,  except  he  be 
drawn  by  the  Father. 

"  8.  That  the  necessity  of  the  influence  of  the  Holy  Spirit 
m  regeneration  results  solely  from  the  voluntary  perverscness 


144 


NEW  HAVEN  ORTHODOX  CREED. 


«'" 


nil 


m 


of  the  sinner's  heart,  or  disinchnation  to  serve  God,  which, 
while  it  leaves  him  a  complete  moral  agent,  and  without  excuse 
for  neglecting  his  duty,  suspends  his  actual  salvation  on  the 
sovereign  will  of  God. 

"  9.  That  the  renewing  grace  of  God  is  special,  in  dia- 
tinction  from  that  which  is  common,  and  is  resisted  by  the 
sinful  mind,  inasmuch  as  it  is  that  which  is  designed  to 
secure,  and  does  infallibly  secure,  the  conversion  of  the 
sinner. 

"  10.  That  all  who  are  renewed  by  the  Holy  Spirit  are 
elected  or  chosen  of  God  from  eternity,  that  they  should  be 
holy,  not  on  account  of  foreseen  faith,  or  good  works,  but 
according  to  the  good  pleasure  of  his  will. 

"  11.  That  all  who  are  renewed  by  the  Holy  Spirit,  will, 
through  his  continual  influence,  persevere  in  holiness  to  the 
end,  and  obtain  eternal  life. 

*'  Such  is  my  faith  in  respect  to  some  of  the  leading  doc- 
trines of  the  gospel.  These  doctrines  I  preach;  these  I 
teach  in  the  theological  department  of  this  Seminary ;  these 
I  have  repeatedly  published  to  the  world.  With  what  truth 
or  justice  any  regard  me  as  a  '  teacher  of  theology,  introdu- 
cing heresy  into  our  churches,*  the  candid  can  judge. 

"  But  it  may  be  asked,  whether,  after  all,  there  are  not 
some  points  on  which  I  differ  from  my  brethren  generally, 
or,  at  least,  from  some  of  them.  I  answer,  —  It  would  b^ 
strange  if  any  two  men  should  be  found  to  agree  exactly  in 
all  the  minute  matters  of  religious  opinion.  With  respect, 
however,  to  what  is  properly  considered  the  Orthodox  or 
Calvinistic  system  of  doctrines,  as  including  the  great  facts  ; 
of  Christianity,  and  as  exposed  to,  and  distinguished  from,  the 
Unitarian,  Pelagian,  and  Arminian  si/stems,  I  suppose  there  is 
between  the  Orthodox  ministry  and  myself  an  entire  agreement. 
In  respect  to  comparatively  minor  points,  and  philosophical 
theories,  and  modes  of  defending  the  Calvinistic  system  of 
doctrines,  there  has  always  been,  as  you  are  aware,  a  diversity 
of  opinion,  with  freedom  of  discussion,  among  the  Calvin- 
ists  in  this  country,  especially  in  New  England,  but  which 


NEW  HAVEN  ORTHODOX  CRERD. 


I4b 


Sod,  which, 
^out  excuse 
ion  on  the 

:ial,  in  di». 
sted  by  the 
iesigned  to 
)ion  of  the 

f  Spirit  are 

'  should  be 

works,  but 

Spirit,  will, 
ness  to  the 

fading  doc- 

h;    these  I 

nary;  these 

what  truth 

y,  introdu- 

Ige. 

!re  are  not 

generally, 

would  b^ 

exactly  in 

Ith  respect, 

jrthodox  or 

jreat  facts  ; 

|d  from,  the 

)se  there  is 

igreement. 

[ilosophical 

system  of 

diversity 

le  Calvin- 

Ibut  which 


has  never  impaired  their  fellowship  or  mutual  confidence,. 
To  these  topics  of  difference,  greater  or  less  importance  has 
been  attached  by  diifercnt  individuals.  In  respect  to  soma 
of  these,  (and,  in  respect  to  them,  I  suppose  myself  to  agree 
with  a  large  majority  of  our  Calvinistic  clergy,)  I  will  now 
briefly  but  frankly  state  what  I  do  not,  and  what  I  do,  believe 

"  I  do  not  believe  that  the  posterity  of  Adam  are,  in  thft 
proper  sense  of  the  language,  guilty  of  his  sin ;  or  that  the  ill 
desert  of  that  sin  is  truly  theirs ;  or  that  they  are  punished 
for  that  sin.  But  I  do  believe  that,  by  the  wise  and  holy 
constitution  of  God,  all  mankind,  in  consequence  of  Adam'i 
sin,  become  sinners  by  their  own  act. 

"  I  do  not  believe  that  the  nature  of  the  human  mind, 
which  God  creates,  is  itself  sinful ;  or  that  God  punishes  men 
for  the  nature  which  he  creates ;  or  that  sin  pertains  to  any 
thing  in  the  mind  which  precedes  all  conscious  mental  exer 
cise  or  action,  and  which  is  neither  a  matter  of  consciousness 
nor  of  knowledge.  But  I  do  believe  that  sin,  universally,  is 
no  other  than  selfishness,  i  a  preference  of  one's  self  to  all 
others,  —  of  some  inferior  good  to  God ;  that  this  free,  volun 
tary  preference  is  a  permanent  principle  of  action  in  all  tha 
unconverted ;  and  that  this  is  sin,  and  all  that  in  the  Scrip- 
tures is  meant  by  sin.  I  also  believe  that  such  is  the  nature. 
of  the  human  mind,  that  it  becomes  the  occasion  of  universal 
sin  in  men  in  all  the  appropriate  circumstances  of  their 
existence,  and  that,  therefore,  they  are  truly  and  properly 
said  to  be  sinners  hy  nature. 

"  I  do  not  believe  that  sin  can  be  proved  to  be  the  rieoei^ 
jary  means  of  the  greatest  good,  and  that,  as  such,  God  prefer* 
it,  on  the  whole,  to  holiness  in  its  stead ;  or  that  a  God  of 
sincerity  and  truth  punishes  his  creatures  for  doing  that 
which  he,  on  the  whole,  prefers  they  should  do,  and  which,  aa 
the  means  of  good,  is  the  best  thing  they  can  do.  But  I  do 
believe  that  holiness,  as  the  means  of  good,  may  be  better 
than  sin ;  that  it  may  be  true  that  God,  all  things  considered, 
prefers  holiness  to  sin  in  all  instances  in  which  the  latter 
Vakes  place,  and,  therefore,  sincerely  desires  that  all  men 
13 


i 


[-1 
pi 


|ii; 


146 


NEW  HAVEN  ORTHODOX  CREED. 


should  come  to  repentande,  though,  for  wise  and  good  rea 
sons,  he  permits^  or  does  not  prevent,  the  existence  of  sin.  1 
do  not  believe  that  it  can  be  proved  that  an  omnipotent  God 
would  be  tmahle  to  secure  more  good  by  means  of  the  perfect 
and  universal  obedience  of  his  creatures,  if  they  would  render 
it,  than  by  means  of  their  sin.  But  I  do  believe  that  it  may 
mvolve  a  dishonorable  limitation  of  his  power  to  suppose  that 
he  could  not  do  it.* 

**  I  do  not  believe  that  the  grace  of  God  can  be  truly  said 
to  be  irresistible^  in  the  primary,  proper  import  of  this  term. 
But  I  do  believe  that,  in  all  cases,  it  may  he  resisted  by  man 
as  a  free  moral  agent,  and  that,  when  it  becomes  effectual  to 
conversion,  as  it  infallibly  does  in  the  case  of  all  the  elect,  it 
is  unresisted. 

"  I  do  not  believe  that  the  grace  of  God  is  necessary,  as 
Arminians  and  some  others  maintain,  to  render  roan  an  ac- 
countable agent,  and  responsible  for  rejecting  the  offers  of 
eternal  life.  But  I  do  believe  that  man  would  be  such  an 
agent,  and  thus  responsible,  were  no  such  grace  afforded,  and 
that  otherwise  •  grace  would  be  no  more  grace.' 

"  I  do  not  believe  that  it  is  necessary  that  the  sinner,  in 
using  the  means  of  regeneration,  should  commit  sin  in  order 
to  become  holy.  But  I  do  believe  that,  as  a  moral  agent,  he 
is  qualified  so  to  use  these  means,  i.  e.,  the  truth  of  God  when 
present  to  his  mind,  as  to  become  holy  at  once ;  that  he  is 
authorized  to  believe  that,  through  the  grace  of  the  Holy 
Spirit,  this  may  be  done ;  and  that,  except  in  so  doing,  he 
cannot  be  truly  and  properly  said  to  use  the  means  of  regen- 
eration. 

"  I  do  not  believe  that  we  are  authorized  to  assure  the  sin- 


.'Kill' 


Wli, 


*  "The  question  is,  not  whether  God,  all  things  considered,  has  pur- 
poserl  the  existence  of  sin  rather  than  to  prevent  it;  but  for  what  reason 
has  he  purposed  it  P  Some  affirm  this  reason  to  be,  that  sin  is  the  necessn' 
ry  means  of  the  greatest  good.  Now,  what  I  claim,  and  all  that  I  claim, 
ii,  that  no  one  can  prove  this  to  be  the  reason  why  God  has  purposed  the 
existence  of  sin,  and  that  some  other  may  be  the  true  reason,  without 
afBrming  what  the  true  reason  is." 


NEW  HAVEN  ORTHODOX  GREED. 


147 


d  good  rea 
ce  of  sin.  1 
ipotent  God 
f  the  perfect 
vould  render 
that  it  may 
suppose  that 

►e  truly  said 
f  this  term. 
5ted  by  man 
effectual  to 
the  elect,  it 

ecessary,  as 
man  an  ac- 
le  offers  of 
be  such  an 
fforded,  and 

B  sinner,  in 
sin  in  order 
al  agent,  he 
f  God  when 
;  that  he  is 
f  the  Holy 
>  doing,  he 
s  of  regen- 

ure  the  sin- 


?red,  has  pur- 
r  what  reason 
Is  the  necesstt' 
that  I  claim, 
purposed  the 
soiif  without 


ner,  as  Arminians  do,  and  some  others  also;  that  the  Holy 
Spirit  is  always  ready  to  converi;  him.  But  I  do  believe 
that  we  are  authorized  to  assure  any  sinner  that  it  may  be 
true  that  the  Holy  Spirit  is  now  ready  to  convert  him ; 
'  that  God  PERADVENTijRE  will  now  give  him  repentance  j ' 
and  that  thus,  in  view  of  the  possible  intervention  of  .divine 
influence,  we  remove  what  would  otherwise  be  a  ground  of 
fatal  discouragement  to  the  sinner,  when  we  exhort  him  to 
immediate  repentance. 

**  I  have  dwelt  the  more  on  some  of  these  particulars,  be- 
cause much  pains  has  been  taken,  by  some  individuals,  to 
make   the   impression   that  I   have  departed  from  the  true 
faith  respecting  the  influences  of  the  Holy  Spirit,  ev6n  deny- 
ing his  influences  altogether.     So  far  is  this  from  the  fact, 
that,  as  you  well  know,  no  one  attaches  higher  importance  to 
this  doctrine  than  I   do,  preaches  it  more  decisively,  or  ap- 
preciates  more   highly  its  practical  relations  and  bearings 
In  my  own  view,  the  power  of  the  gospel  on  the  mind  of  the 
sinner  very  much  consists  in  the  two  great  facts  of  his  com- 
plete moral  agency  as  the  basis  of  his  obligation,  of  his  guilt, 
and  of  his  duty ;  —  and  of  his  dependence  on  the  sovereign 
grace  of  God,  resulting  from  his  voluntary  perverseness  in 
sin.     Without  the  latter,  we  could,  in  my  opinion,  neither 
show  the  Christian  what  thanks  he  owes  his  Deliverer  from 
sin,  nor  awaken  the  sinner  to  flee  from  the  wrath  to  come. 
This  doctrine  seems  to  be  indispensable  to  destroy  the  pre- 
sumptuous reliance  of  the  sinner  on  future  repentance,  as  it 
shows   him   how  fearfully  he  provokes  an  offended  God  to 
withhold  the  grace  on  which  all  depends.     At  the  same  time, 
one  thing  is  indubitably  certain,  viz.,  that  God  never  revealed 
the  doctrine  of  the  sinner's  dependence  on  his  Spirit,  to  pre- 
vent the  sinner  from  doing  his  duty  at  once.     God  does  not 
call  sinners  to  instant  compliance  with  the  terms  of  life,  and 
then  assure  them  that  such  compliance  is  utterly  out  of  the 
question,  and  to  be  wholly  despaired  of.     The  opposite  im- 
pression, however,  is  not  uncommon ;  and  it  is  an  error  not 
less  fatal  to  immediate  repentance,  than  the  fond  hope  of 


-f;- 


148 


NEW  HAVEN  ORTHODOX  CREED. 


m 


m> 


repenting  hereafter.  Both  are  to  be  destroyed  ;  and  he  who 
does  not  preach  the  gospel  in  that  manner  which  tends  to 
destroy  both,  preaches  it  but  imperfectly. 

"  In  the  earlier  revivals  of  this  country,  great  prominence 
was  given,  in  the  preaching,  to  the  doctrine  of  dependence, 
in  the  forms  of  regeneration,  election,  &.c.     This  was  what 
was  to   be  expected  from  the   Calvinistic  preachers  of  the 
time,  in   view  of  the  prevalence  of  Arminianism.     In  the 
more  recent  revivals,  however,  a  similar  prominence  seems  to 
be  given  to  moral  agency,  in  the  forms  of  present  obligation 
to  duty,   its   present  practicability,  &,c.      The  preaching, 
thus  distinguished  in  its  more  prominent  characteristics,  has 
been  undeniably  owned  and  blessed  by  the  Spirit  of  God, 
although  we  are  very  apt  to  believe  that  what  is  true  of  one 
kind  of  preaching  at  one  time,  must  be  true  ci  it  at  another. 
Now,  I  believe  that  both  the  doctrines  of  dependence  and 
moral  accountability  must  be  admitted  by  the  public  mind,  to 
secure  upon  that  mind  the  full  power  of  the  gospel.     I  also 
believe   that  greater  or  less  prominence  should  be  given  to 
the  one  or  the  other  of  these  doctrines,  according  to  the  pre- 
vailing state  of  public  opinion.     When,  at  the  earlier  periods 
Alluded  to,  the  doctrine  of  dependence  was  dwelt  on  chiefly, 
(I   do  not  suppose  exclusively,)  the   public   mind   believed 
enough — I  might  say  too  much — concerning  the  free  moral 
agency  of  man,  and  had  not  so  well  learned  as  since  to  per- 
vert the  doctrine  of  dependence  to  justify  the  waiting  atti- 
tude of  a  passive  recipient.     And,  then,  both  doctrines  told 
with  power  on  the  mind  and  the  consciendie,  and,  through 
God,  were  attended  with  great  and  happy  results.     But  the 
prominence  given  to  the  doctrine  of  dependence,  in  preach- 
ing, was  continued,  until,  if  I  mistake  not,  it  so  engrossed  the 
public  attention,  and  so  obscured  or  weakened  the  doctrine  of 
responsibility,  that  many  fell  into  the  opposite  error  of  quietly 
waiting  for  God's  interposition.     Hence,  when  this  prevailing 
error   is   again  corrected   by  a"  more  prominent   exhibition 
of  man's  responsibility,  in  the  form   of  immediate   obliga- 
lion,  &LC.,  the  power  of  both  doctrines  is  again  combined  on 


NEW  HAVEN  ORTHODOX  CREED. 


149 


he  public  mind,  and  we  see  the  same  or  even  greater  results 
in  revivals  of  religion.  Nor  would  it  be  strange  if  the  latter 
kind  of  preaching  should,  in  its  turn,  prevail  so  exclusively  and 
so  long,  that  the  practical  influence  of  the  doctrine  of  depend- 
ence should  be  greatly  impaired,  to  be  followed  with  another 
dearth  of  revivals  and  a  quiet  reliance  of  sinful  men  on  their 
own  self-sufficiency.  On  this  subject,  I  have  often,  in  view 
of  the  tendency  of  the  human  mind  to  vacillate  from  one 
extreme  to  the  other,  expressed  my  apprehensions.  In  some 
of  ray  brethren,  whom  I  love  and  respect,  I  see  what  I  esteem 
a  disproportioned  estimate  of  the  importance  of  preaching 
dependence ;  in  others,  whom  I  equally  respect,  I  see  what  I 
regard  as  a  disproportioned  estimate  of  the  importance  of 
preaching  moral  responsibility.  In  regard  to  myself,  I  can 
say  that  I  have  aimed,  in  this  respect,  rightly  to  divide  the 
word  of  truth,  and  that  those  discourses  in  which  I  have  best 
succeeded  in  bringing  the  two  doctrines  co  bear,  in  their  com- 
bined force,  on  the  mind,  have  been  mor3  blessed  to  the 
awakening  and  conversion  of  sinners,  than  almost  any  others 
which  I  preach.  When  both  doctrines  are  wisely  and  truly 
presented,  the  sinner  has  no  resting-place.  He  cannot  well 
avoid  a  sense  of  guilt  while  proposing  to  remain  in  his  sins, 
for  he  sees  that  he  is  a  free  moral  agent,  under  all  the  respon- 
sibilities of  such  an  agent  to  immediate  duty.  He  cannot 
well  presume  on  his  resolution  of  future  repentance,  for  he 
sees  that  sovereign,  injured  grace  may  at  once  abandon  him 
to  hopeless  sin.  He  is  thus  shut  up  to  the  faith,  — to  the  im- 
mediate performance  of  his  duty.  In  accordance  with  these 
views,  I  aim,  in  my  instructions  to  those  who  are  preparing 
for  the  ministry,  to  inculcate  the  importance  of  a  consistent, 
well-proportioned  exhibition  of  the  two  great  doctrines  of  the 
sinner's  dependence  and  responsibility,  that,  in  this  respect, 
tliey  may  hold  the  minds  of  their  hearers  under  the  full  influ- 
ence of  that  gospel  which  is  the  power  of  God  to  salvation. 

"  I  have  thus  stated,  more  minutely,  perhaps,  than  you  an- 
ticipated, my  views  and  opinions.     I  could  wish  that  they 
might  be  satisfactory  to  all  our  Orthodox  brethren.     I  have 
13* 


i  V) 


k?   3 


150 


SWEDKNBORGIANS. 


no  doubt  that  they  will  be  to  very  many,  and  to  some  who 
have  been  alarmed  by  groundless  rumors  concerning  my  un- 
floundness  in  the  faith.  With  respect  to  what  I  have  called 
leading  doctrines,  I  regard  these  as  among  the  cardinal  truths 
of  the  Christian  system.  They  are  truths  to  which  I  attach 
the  highest  importance,  and  in  which  my  faith  is  more  and 
more  confirmed,  the  more  I  examine  the  word  of  God.  To 
some  of  those  of  which  I  have  spoken  as  comparatively  minor 
points,  I  attach  a  high  importance  in  their  practical  bearings 
and  doctrinal  connections.  They  are  points,  however,  in  re- 
gard to  which  there  is  more  or  less  diversity  of  opinion 
among  the  Orthodox ;  and,  as  it  is  not  my  intention  nor  my 
practice  to  denounce  others  as  heretics,  merely  because  they 
differ  from  me  in  these  matters,  so  I  should  be  pleased  with 
the  reciprocation  of  the  like  Catholicism  on  their  part." 


SWEDENBORGIANS, 

OR 

THE    NEW    JERUSALEM    CHURCH. 


I, 


Emanuel  Swedenborg,  the  father  of  this  sect,  was  the 
Bon  of  a  bishop  of  West  Gothnia,  in  the  kingdom  of  Sweden, 
whose  name  was  Swedberg,  a  man  of  considerable  learnmg 
and  celebrity  in  his  time.     The  son  was  born  at  Stockholm, 
January  29,  1688,  and  died  in  London,  1772.     He  enjoyed 
early  the  advantages  of  a  liberal  education,  and,  being  natu 
rally  endowed  with  uncommon  talents  for  the  acquirement  of 
learning,  his  progress  in  the  sciences  was  rapid  and  exten 
sive,  and  he  soon  distinguished  himself  by  several  publica 
tions  in  the  Latin  language,  which  gave  proof  of  equal  genius 
and  erudition.     It  may  reasonably  be  supposed  that,  under 
the  care  of  his  pious  and  reverend  father,  our  author's  reli 
gious  instruction  was  not  neglected.     This,  indeed,  appears 
plain  from  the  general  tenor  of  his  life  and  writings,  which 


SWEDENBORGIANS. 


151 


are  marked  with  strong  and  lively  characters  of  a  mind 
deeply  impressed  with  a  sense  of  the  divine  Being,  and  of  alt 
the  relative  duties  thence  resulting.  He  was  ennobled  in 
the  year  1719,  by  Q,ueen  Ulrica  Eleonora,  and  named  Swe- 
denborg,  from  which  time  he  took  his  seat  with  the  nobles  of 
the  equestrian  order,  in  the  triennial  asser  oly  of  the  states. 
Baron  Swedenborg  had  many  eccentricities ;  but  perhaps 
the  most  remarkable  circumstance  respecting  him  was  his 
asserting  that,  during  the  uninterrupted  period  of  twenty- 
seven  years,  he  enjoyed  open  intercourse  with  the  world  of 
departed  spirits,  and  during  that  time  was  instructed  in  the 
internal  sense  of  the  sacred  Scriptures,  hitherto  undis- 
covered. 


ARTICLES  OF  FAITH 
Of  the  JVeu?  Church,  signifitd  by  the  New  Jerusalem  in  the  Revdatton. 

"  1.  That  Jehovah  Gob,  the  Creator  and  Preserver  of 
heaven  and  earth,  is  Love  Itself  and  Wisdom  Itself,  or  Good 
Itself  and  Truth  Itself :  That  he  is  One  both  in  Essence  and 
in  Person,  in  whom,  nevertheless,  is  the  Divine  Trinity  of 
Father,  Son,  and  Holy  Spirit,  which  are  the  Essential  Di- 
vinity, the  Divine  Humanity,  and  the  Divine  Proceeding, 
answering  to  the  soul,  the  body,  and  the  operative  energy,  in 
man :  .  And  that  the  Lord  and  Savior  Jesus  Christ  is  that 
God. 

"  2.  That  Jehovah  God  himself  descended  from  heaven, 
as  Divine  Truth,  which  is  the  Word,  and  took  upon  him 
Human  Nature  for  the  purpose  of  removing  from  man  the 
powers  of  hell,  and  restoring  to  order  all  things  in  the  spirit- 
ual world,  and  all  things  in  the  church :  That  he  removed 
from  man  the  powers  of  hell,  by  combats  against  and  victories 
over  them ;  in  which  consisted  the  great  work  of  Redemp- 
tion :  That  by  the  same  acts,  which  were  his  temptations, 
the  last  of  which  was  the  passion  of  the  cross,  he  united,  in 
his  Humanity,  Divine  Truth  to  Divine  Good,  or  Divine 
Wisdom  to  Divine  Love,  and  so  returned  into  his  Divinity  in 


152 


SWEDENBORGIANS. 


Jfl 


%\\' 


ill, 

ll! 


\m 


which  he  was  from  eternity,  together  with,  and  in,  his  Glori 
led  Humanity ;  whence  he  forever  keeps  the  infernal  powers 
in  subjection  to  himself:  And  that  all  who  believe  in  him, 
with  the  understanding,  from  the  heart,  and  Kve  accordingly, 
will  be  saved. 

.  "  3.  .  That  the  Sacred  Scripture,  or  Word  of  God,  is 
Divine  Truth  itself;  containing  a  Spiritual  Sense  heretofore 
unknown,  whence  it  is  divinely  inspired,  and  holy  in  every 
syllable  ;  as  well  as  a  Literal  Sense,  which  is  the  basis  of  its 
Spiritual  Sense,  and  in  which  Divine  Truth  is  in  its  fulness, 
its  sanctity,  and  its  power ;  thus  that  it  is  accommodated  to 
the  apprehension  both  of  angers  and  men  :  That  the  spir- 
itual and  natural  senses  are  united,  by  correspondences, 
like  soul  and  body,  every  natural  expression  and  image 
answering  to,  and  including,  a  spiritual  and  divine  idea  : 
And  thus  that  the  Word  is  the  medium  of  communication 
with  heaven,  and  of  conjunction  with  the  Lord. 

"  4.  That  the  government  of  the  Lord's  Divine  Love  and 
Wisdom  is  the  Divine  Providence ;  which  is  universal,  exer- 
cised according  to  certain  fixed  laws  of  Order,  and  extending 
to  the  minutest  particulars  of  the  life  of  all  men,  both  of  the 
good  and  of  the  evil :  That  in  all  its  operations  it  has  respect 
to  what  is  infinite  and  eternal,  and  makes  no  account  of 
things  transitory,  but  as  they  are  subservient  to  eternal  ends ; 
thus  that  it  mainly  consists,  with  man,  in  the  connection  of 
things  temporal  with  things  eternal ;  for  that  the  continual 
aim  of  the  Lord,  by  his  Divine  Providence,  is  to  join  man  to 
himself  and  himself  to  man,  that  he  may  be  able  to  give  him 
the  felicities  of  eternal  life :  And  that  the  laws  of  permission 
are  also  laws  of  the  Divine  Providence ;  since  evil  cannot  be 
prevented  without  destroying  the  nature  of  man  as  an  ac- 
countable agent;  and  because,  also,  it  cannot  be  removed 
unless  it  be  known,  and  cannot  be  known  unless  it  appear . 
Thus  that  no  evil  is  permitted  but  to  prevent  a  greater ;  and 
all  is  overruled,  by  the  Lord's  Divine  Providence,  for  the 
greatest  pos^'^P!  good. 

"  5.   That  n     .  is  not  life,  but  is  only  a  recipient  of  life 


,  his  Glori 
nal  powers 
ve  in  him, 
jcordingly, 

>f  God,  is 
heretofore 
ly  in  every 
basis  of  its 
its  fulness, 
tnodated  to 
,t  the  spir- 
pondences, 
and  image 
vine  idea : 
munication 

e  Love  and 

ersal,  exer- 

1  extending 

both  of  the 

has  respect 

iccount  of 

;rnal  ends ; 

nection  of 

5  continual 

Din  man  to 

0  give  him 

permission 

cannot  be 

as  an  ac- 

removed 

it  appear  . 

ater;  and 

e,  for  the 

mt  of  life 


SWEDEN60RGIANS. 


153 


from  the  Lord,  who,  as  he  is  Love  Itself  an  Wisdom  Itself 
is  also  Life  Itself;  which  life  is  communicated  by  influx  to 
all  in  the  spiritual  world,  whether  belonging  to  heaven  or  to 
hell,  and  to  all  in  the  natural  world ;  but  is  received  differ- 
ently by  every  one,  according  to  his  quality  and  consequent 
state  of  reception. 

*'  6.  That  man,  during  his  abode  in  the  woHd,  is,  as  to  his 
spirit,  in  the  midst  between  heaven  and  hell,  acl:ed  upon  by 
influences  froi  «c  and  thus  is  kept  in  a  state  of  spiritual 
equilibrium  between  g,Jod  and  evil :  in  consequence  of  which 
he  enjoys  free  will,  or  freedom  of  .  oioe,  in  spiritual  things 
as  well  as  in  natural,  and  possesses  the  capacity  of  either 
turning  himself  to  the  Lord  and  his  kingdom,  or  turning 
himself  away  from  the  Lord,  and  connecting  himself  with 
the  kingdom  of  darkness  :  And  that,  unless  man  had  such 
freedom  of  choice,  the  Word  would  be  of  no  use,  the  church 
would  be  a  mere  name,  man  would  possess  nothing  by  virtue ' 
of  which  he  could  be  conjoined  to  the  Lord,  and  the  cause 
of  evil  would  be  chargeable  on  God  himself. 

"  7.  That  man  at  this  day  is  born  into  evil  of  all  kinds,  or 
with  tendencies  towards  it :  That,  therefore,  in  order  to  his 
enterinor  the  kingdom  of  heaven,  he  must  be  regenerated,  or 
created  anew  ;  which  great  work  is  effected  in  a  progressive 
manner,  by  the  Lord  alone,  by  charity  and  faith  as  mediums, 
during  man's  cooperation  :  That,  as  all  men  are  redeemed, 
all  are  capable  of  being  regenerated,  and  consequently  saved, 
every  one  according  to  his  state :  And  that  the  regenerate 
man  is  in  communion  with  the  angels  of  heaven,  and  the  un- 
regenerate  with  the  spirits  of  hell  :  But  that  no  one  is  con- 
demned for  hereditary  evil,  any  further  than  as  he  makes  it 
his  own  by  actual  life  ;  whence  all  who  die  in  infancy  are 
saved,  special  means  being  provided  by  the  Lord  in  the  other 
life  for  that  purpose. 

"  8.  That  Repentance  is  the  first  beginnmg  of  the  Church 
in  man ;  and  that  it  consists  in  a  man's  examining  himself, 
both  in  regard  to  his  deeds  and  his  intentions,  in  knowmg 
and  acknowledging  his  sins,  confessing  them  before  the  Lord, 


F'  ^t      |i! 


Ki.   - 


u:- 


h 


154 


8WEDENB0RGIANS. 


supplicating  him  for  aid,  and  beginning  a  new  life :  That,  to 
this  end,  all  evils,  whether  of  affection,  of  thought,  or  of  life, 
are  to  be  abhorred  and  shunned  as  sins  against  God,  and 
because  they  pr<:  ceed  from  infernal  spirits,  who  in  the  aggre- 
gate are  called  the  Devil  and  Satan ;  and  that  good  affections, 
good  thoughts,  and  good  actions,  are  to  be  cherished  and 
performed,  because  they  are  of  God  and  from  God  :  That 
these  things  are  i  be  done  by  man  as  of  himself;  neverthe- 
less, under  the  acknowledgment  and  belief,  that  it  is  from 
the  Lord,  operating  in  him  and  by  him :  That  so  far  as  man 
shuns  evils  as  sins,  so  far  they  are  removed,  remitted,  or  for- 
given ;  so  far  also  he  does  good,  not  from  himself,  but  from 
the  Lord ;  and  in  the  same  degree  he  loves  truth,  has  faith, 
and  is  a  spiritual  man :  And  that  the  Decalogue  teaches 
what  evils  are  sins. 

"  9.  That  Charity,  Faith,  and  Good  Works,  are  unitedly 
necessary  to  man's  salvation ;  since  charity,  without  faith,  is 
not  spiritual,  but  natural ;  and  faith,  v  '  out  charity,  is  not 
living,  but  dead ;  and  both  charity  and  faith,  without  good 
works,  are  merely  mental  and  perishable  things,  because 
without  use  or  fixedness :  And  that  nothing  of  faith,  of 
charity,  or  of  good  works,  is  of  man  ;  but  that  all  is  of  the 
Lord,  and  all  the  merit  is  his  alone. 

**  10.  That  Baptism  and  the  Holy  Supper  are  sacraments 
of  divine  institution,  and  are  to  be  permanently  observed ; 
Baptism  being  an  external  medium  of  introduction  into  the 
Church,  and  a  sign  representative  of  man's  purification  and 
regeneration ;  and  the  Holy  Supper  being  an  external  medi- 
um to  those  who  receive  it  worthily,  of  introduction,  as  to 
spirit,  into  heaven,  and  of  conjunction  with  the  Lord ;  of 
which  also  it  is  a  sign  and  seal. 

"  11.  That,  immediately  after  death,  which  is  only  a  put- 
ting off  of  the  material  body,  never  to  be  resumed,  man  rises 
again  in  a  spiritual  or  substantial  body,  in  which  he  continues 
to  live  to  eternity ;  in  heaven,  if  his  ruling  affections,  and 
hence  his  life,  have  been  good ;  and  in  hell,  if  his  ruling 
affeUions,  and  thence  his  life,  have  been  evil. 


!i 


BWEDENBORGIANS. 


155 


fe:  That,  to 
ht,  or  of  life, 
ist  God,  and 
in  the  aggre- 
od  affections, 
iierished  and 
God:  That 
If;  neverthe- 
at  it  is  from 
30  far  as  man 
litted,  or  for- 
elf,  but  from 
th,  has  faith, 
ogue  teaches 

are  unitedly 
hout  faith,  is 
harity,  is  not 
without  good 
ngs,  because 

of  faith,  of 
;  all  is  of  the 

e  sacraments 
ly  observed ; 
tion  into  the 
ihcation  and 
xternal  medi- 
uction,  as  to 
le  Lord ;  of 

s  only  a  put- 
jd,  man  rises 
he  continues 
fections,  and 
if  his  ruling 


''  12  That  Now  is  the  time  of  the  Second  Advent  of  the 
Lord  which  is  a  Coming,  not  in  Person,  but  in  the  power 
and  glory  of  his  Holy  Word :  That  it  is  attended,  like  his 
first  Coming,  with  the  restoration  to  order  of  all  things  in  the 
spiritual  world,  where  the  wonderful  divine  operation,  com- 
monly expected  under  the  name  of  the  Last  Judgment,  has 
in  consequence  been  performed ;  and  with  the  preparing  of 
the  way  for  a  New  Church  on  the  earth,  —  the  first  Christian 
Church  having  spiritually  come -to  its  end  or  consummation, 
through  evils  of  life  and  errors  of  doctrine,  as  foretold  by  the 
Lord  in  the  Gospels :  And  that  this  New  or  Second  Chris- 
tian Church,  which  will  be  the  Crown  of  all  Churches, 
and  will  stand  forever,  is  what  was  representatively  seen  by 
John,  when  he  beheld  the  holy  city,  New  Jerusalem,  de- 
scending from  God  out  of  heaven,  prepared  as  a  bride 
adorned  for  her  husband." 

The  leading  theological  works  of  Swedenborg  are,  the 
Heavenly  Arcana^  in  twelve  octavo  volumes,  giving  an 
explanation  of  the  books  of  Genesis  and  Exodus,  being  a 
key  to  what  he  calls  the  internal  or  spiritual  sense  of  the 
sacred  Scriptures.  The  next  in  importance  is  the  Apoca- 
lypse Explained,  in  six  octavo  volumes,  containing  a  full 
explanation  of  that  book. 

From  his  last  work.  The  True  Christian  Religion,  we 
make  the  following  extracts,  to  show  some  of  his  peculiar 
views  and  style  of  writing :  — 

"CONCERNING  THE  SPIRITUAL  WORLD. 

"  The  spiritual  world  has  been  treated  of  in  a  particular 
work  concerning  Heaven  and  Hell,  in  which  many  things 
of  that  world  are  described ;  and,  becsgise  every  man,  after 
death,  comes  into  that  world,  the  state  of  men  there  is  also 
described.  Who  does  not  know,  or  may  not  know,  that  man 
lives  after  death  ?  both  because  he  is  born  a  man,  created  an 
image  of  God,  and  because  the  Lord  teaches  it  in  his  word. 


I 

as 


156 


SVVEDENBORGIANS. 


But  what  life  he  is  to  live,  has  been  hitherto  unknown.  It 
has  been  believed  that  then  he  would  be  a  soul,  of  which 
they  entertained  no  other  idea  than  as  of  ether,  or  air ;  thus 
that  it  is  breath,  or  spirit,  such  as  man  breathes  out  of  his 
mouth  when  he  dies,  in  whi.',h,  nevertheless,  his  vitality  re- 
sides ;  but  that  it  is  without  sight,  such  as  is  of  the  eye,  with- 
out hearing,  such  as  is  of  the  ear,  and  without  speech,  such 
as  is  of  the  mouth ;  when  yet,  man,  after  death,  is  equally  a 
man,  and  such  a  man,  that  he  does  not  know  but  that  he  is 
still  in  the  former  world.  He  walks,  runs,  and  sits,  as  in  the 
former  world ;  he  lies  down,  sleeps,  and  wakes  up,  as  in  the 
former  world ;  he  eats  and  drinks,  as  in  the  former  world ; 
he  enjoys  conjugial  delight,  as  in  the  former  world ;  in  a 
word,  he  is  a  man  as  to  all  and  every  particular ;  whence  it 
is  manifest,  that  death  is  not  an  extinction,  but  a  continuation, 
of  life,  and  that  it  is  only  a  transition. 

"  That  man  is  equally  a  man  after  death,  although  he  does 
not  then  appear  to  the  eyes  of  the  material  body,  may  be  evi 
dent  from  the  angels  seen  by  Abraham,  Hagar,  Gideon, 
Daniel,  and  some  of  the  prophets,  —  from  the  angels  seen  in 
the  Lord's  sepulchre,  and  afterwards,  many  times,  by  John, 
concerning  whom  in  the  Revelation,  —  and  especially  from 
the  Lord  himself,  who  showed  that  he  was  a  man  by  the  touch 
an^  by  eating,  and  yet  he  became  invisible  to  their  eyes. 
Who  can  be  so  delirious,  as  not  to  acknowledge  that,  al- 
though he  was  invisible,  he  was  still  equnlly  a  man  ?  The 
reason  why  they  saw  him  was,  because  then  the  eyes  of  their 
spirit  were  opened ;  and,  when  these  are  opened,  the  things 
which  are  in  the  spiritual  world  appear  as  clearly  as  those 
which  are  in  the  natural  world.  The  difference  between  a 
man  in  the  natural  world  and  a  man  in  the  spiritual  world  is, 
that  the  latter  is  clothed  with  a  substantial  body,  but  the 
former  with  a  material  body,  in  which,  inwardly,  is  his  sub- 
stantial body ;  and  a  substantial  man  sees  a  substantial  man 
as  clearly  as  a  material  man  sees  a  material  man ;  but  a  sub- 
stantial man  cannot  see  a  material  nran,  nor  a  material  man 


SWEDENBORGIANS. 


157 


a  substantial  man,  on  account  of  the  difference  between  ma- 
terial and  substantial,  which  is  such  as  may  be  described,  but 
not  in  a  few  words. 

"  From  the  things  seen  for  so  many  years,  I  can  relate  the 
following:  That  there  are  lands  in  the  spiritual  world,  as 
well  as  in  the  natural  world,  and  that  there  are  also  plains, 
and  valleys,  and  mountains,  and  hills,  and  likewise  fountains 
and  rivers;  that  there  are  paradises,  gardens,  groves,  and 
woods ;  that  there  are  cities,  and  in  them  palaces  and  houses ; 
and  also  that  there  are  writings  and  books;  that  there  are 
employments  and  tradings;  and  that  there  are  gold,  silver, 
and  precious  stones;  in  a  word,  that  there  are  all  things 
whatsoever  that  are  in  the  natural  world ;  but  those  in  heaven 
are  immensely  more  perfect.  But  the  difference  is,  that  all 
things  that  are  seen  in  the  spiritual  world  are  created  in  a 
moment  by  the  Lord,  as  houses,  paradises,  food,  and  other 
things;  and  that  they  are  created  for  correspondence  with 
the  interiors  of  the  angels  and  spirits,  which  are  their  affec- 
tions and  thoughts  thence ;  but  that  all  things  that  are  seen 
in  the  natural  world  exist  and  grow  from  seed. 

"  Since  it  is  so,  and  I  have  daily  spoken  there  with  the 
nations  and  people  of  this  world,  —  thus  no*  only  with  those 
who  are  in  Europe,  but  also  with  those  who  are  in  Asia  and 
in  Africa,  thus  with  those  who  are  of  various  religions,  — 
I  shall  add,  as  a  conclusion  to  this  work,  a  short  description 
of  the  state  of  some  of  them.  It  is  to  be  observed,  that  the 
state  of  every  nation  and  people  in  general,  as  well  as  of  each 
individual  in  particular,  in  the  spiritual  world,  is  according 
to  the  acknowledgment  of  God,  and  the  worship  of  him ; 
and  that  all  who  in  heart  acknowledge  a  God,  and,  afler  this 
time,  those  who  acknowledge  the  Lord  Jesus  Christ  to  be 
God,  the  Redeemer  and  Savior,  are  in  heaven;  and  that 
those  who  do  not  acknowledge  him  are  under  heaven,  and 
ai-e  there  instructed ;  and  that  those  who  receive  are  raised 
up  into  heaven,  and  that  those  who  do  not  receive  are  ca»t 
down  into  hell." 

Swedenborg  says,  "The  Dutch  are  easily  distinguished 
14 


158 


•WEOENBOROIANS. 


H> 


from  others  in  the  spiritual  world,  because  they  appear  \n 
garments  like  those  which  they  wore  in  the  natural  world, 
with  the  distinction,  that  those  appear  in  finer  ones,  who  have 
received  faith  and  spiritual  life.  The  reason  why  they  are 
clothed  in  the  like  garments  is,  because  they  remain  con- 
stantly in  the  principles  of  their  religion ;  and  all  in  the  spir- 
itual world  are  clothed  according  to  them ;  wherefore,  those 
there  who  are  in  divine  truths,  have  white  garments,  and  of 
fine  linen. 

"  The  cities  in  which  the  Dutch  live  are  guarded  in  a  sin- 
gular manner :  all  the  streets  in  them  are  covered  wi^h  roofs, 
and  there  are  gates  in  the  streets,  so  that  they  may  not  be 
seen  from  the  rocks  and  hills  round  about :  this  is  done  on 
account  of  their  inherent  prudence  in  concealing  their  de- 
signs, and  not  divulging  their  intentions ;  for  such  things,  in 
the  spiritual  world,  are  drawn  forth  by  inspection.  When 
any  one  comes  for  the  purpose  of  exploring  their  state,  and 
is  about  to  go  out,  he  is  led  to  the  gates  of  the  streets,  which 
are  shut,  and  thus  is  led  back,  and  led  to  others,  and  this 
even  to  the  highest  degree  of  vexation,  and  then  he  is  let  out 
this  is  done  that  he  may  not  return.  Wives,  who  affect  do- 
minion over  their  husbands,  live  at  one  side  of  the  city,  and 
do  not  meet  their  husbands,  except  when  they  are  invited, 
which  is  done  in  a  civil  manner ;  and  then  they  also  lead 
them  to  houses,  where  consorts  live  without  exercising  do- 
minion over  each  other,  and  show  them  how  clean  and  ele- 
gant their  houses  are,  and  what  enjoyment  of  life  they  have, 
and  that  they  have  these  things  from  mutual  and  conjugal 
love.  Those  wives  who  attend  to  these  things,  and  are  af- 
fected by  them,  cease  to  exercise  dominion,  and  live  together 
with  their  husbands ;  and  then  they  have  a  habitation  assigned 
to  them  nearer  to  the  middle,  and  are  called  angels :  the  rea- 
son is,  because  truly  conjugal  love  is  heavenly  love,  which  is 
without  dominion. 

**  With  respect  to  the  English  nation,  the  best  of  them  are  ir 
the  centre  of  all  Christians,  because  they  have  interior  intel 
lectual  light.     This  does  not  appear  to  any  one  in  the  natural 


8WEDENBOROIANS. 


159 


>pear  m 
1  world, 
irho  havb 
they  are 
ain  con- 
the  spir- 
re,  those 
I  and  of 

in  a  sin- 
th  roofs, 
jr  not  be 
done  on 
their  de- 
liings,  in 

When 

tate,  and 

s,  which 

and  this 

J  let  out 

ffect  do- 

ity,  and 

invited, 

Iso  lead 

sing  do- 

and  ele- 

ey  have, 

conjugal 

are  af- 
together 
assigned 
the  rea- 
i^hich  is 

m  are  ir 
or  intel 
natura' 


world,  but  it  appears  conspicuously  in  the  spiritual  world. 
This  light  they  derive  from  the  liberty  of  speaking  and 
writing,  and  thereby  of  thinking.  With  others,  who  are  not 
in  such  liberty,  that  light,  not  having  any  outlet,  is  obstructed 
That  light,  indeed,  is  not  active  of  itself,  but  it  is  made  ac- 
tive by  others,  especially  by  men  of  reputation  and  authority. 
As  soon  as  any  thing  is  said  by  them,  that  light  shines  forth. 

**  For  this  reason,  they  have  moderators  appointed  over  them 
in  the  spiritual  world ;  and  priests  are  given  to  them,  of  high 
reputation  and  eminent  talents,  in  whose  opinions,  from  this 
their  natural  disposition,  they  acquiesce. 

**  I'here  are  two  great  cities,  like  London  into  which  most 
of  the  English  come  after  death :  it  has  ^een  given  me  to  see 
the  former  city,  and  also  to  walk  over  it.  The  middle  of  that 
city  is  where  the  merchants  mf!et  in  London,  which  l^  called 
the  Exchange :  there  the  moderators  dwell  Above  that 
middle  is  the  east,  below  it  is  the  west,  on  cl  e  right  side  is 
the  south,  on  the  left  side  is  the  nort'  In  the  easte  >\  quar 
ter,  those  dwell  who  have  preeminei  tly  kid  a  life  of  charity . 
there  are  magnificent  palaces.  In  the  southern  quarter  thi' 
wise  dwell,  with  whom  there  are  many  splendid  things.  In 
the  northern  quarter,  those  dwell  who  have  preeminently 
loved  the  liberty  of  speaking  and  ^  Titing.  In  the  western 
quarter,  those  dwell  who  boast  of  justification  by  faith  alone. 
On  the  right  there,  in  this  quarter,  is  the  entrance  into  this 
city,  and  also  a  way  out  of  it :  those  who  live  ill  are  sent  out 
there.  The  ministers  who  are  in  the  west,  and  teach  that 
faith  alone,  dare  not  entv,  ^he  city  through  the  great  streets, 
but  through  narrow  alle^.  ,  since  no  other  inhabitants  are 
tolerated  in  the  city  itself,  than  those  who  are  in  the  faith  of 
charity.  I  have  heaid  them  complaining  of  the  preachers 
from  the  west,  *b;it  they  compose  their  sermons  with  such 
art  and  eloquence,  and  introduce  into  them  the  strange  doc- 
trine of  justification  by  faith,  that  they  do  not  know  whether 
good  ought  to  be  done  or  not.  They  preach  faith  as  intrinsic 
good,  and  separate  this  from  the  good  of  charity,  which  they 


160 


SWEDENBORGIANS. 


call  meritorious,  and  thus  not  acceptable  to  God.  But,  when 
those  who  dwell  in  the  eastern  and  southern  quarters  of  the 
city  hear  such  sermons,  they  go  out  of  the  temples ;  and  the 
preachers  afterwards  are  deprived  of  the  priestly  office." 


fit 


tT,  .1 


"CONCERNING  THE  POPISH   SAINTS   IN  THE  SPIRITUAL 

WORLD. 

"  It  is  known  that  man  has  innate  or  hereditary  evil  from 
parents ;  but  it  is  known  to  few  in  what  that  dwells,  in  its 
fulness :  it  dwells  in  the  love  of  possessing  the  goods  of  all 
others,  and  in  the  love  of  ruling ;  for  this  latter  love  is  such, 
that,  as  far  as  the  reins  are  given  to  it,  so  far  it  bursts  forth, 
until  it  burns  with  the  desire  of  ruling  over  all,  and,  at  length, 
wishes  to  be  invoked  and  worshipped  as  a  god.  This  love  is 
the  serpent,  which  deceived  Eve  and  Adam ;  for  it  said  to 
the  woman,  God  doth  know,  in  the  day  that  ye  eat  of  the 
fruit  of  that  tree,  your  eyes  will  he  opened,  and  then  ye 
WILL  BE  AS  God.  (Gen.  iii.  4,  5.)  As  far,  therefore,  as 
man,  without  restraint,  rushes  into  this  love,  so  far  he  averts 
himself  from  God,  and  turns  to  himself,  and  becomes  a  wor- 
shipper of  himself ;  and  then  he  can  invoke  God  with  a  warm 
mouth  from  the  love  of  self,  but  with  a  cold  heart  from  con- 
tempt of  God.  And  then,  also,  the  divine  things  of  the 
church  may  serve  for  means ;  but,  because  the  end  is  domin- 
ion, the  means  are  regarded  no  more  than  as  they  are  sub- 
servient to  it.  Such  a  person,  if  he  is  exalted  to  the  highest 
honors,  is,  in  his  own  imagination,  like  Atlas  bearing  the 
terraqueous  globe  upon  his  shoulders,  and  like  Phoebus,  with 
his  horses,  carrying  the  sun  around  the  world. 

"  Since  man  hereditarily  is  such,  therefore  all  who,  by 
papal  bulls,  have  been  made  saints,  in  the  spiritual  world 
are  removed  from  the  eyes  of  others,  and  concealed,  and  all 
intercourse  with  their  worshippers  is  taken  away  from  them 
the  reason  is,  lest  that  most  pernicious  root  of  evil  should  be 
excited  in  them,  and  they  should  be  brought  into  such  fan 
tastic  deliriums  as  there  are  with  deir.uns.     Into  such  deliri 


S  WEDENB  OROI ANS. 


161 


.ams  those  come,  who,  while  they  live  in  the  world,  zealoua« 
ly  aspire  to  be  made  saints  after  death,  that  they  may  be 
invoked. 

**  Many  of  the  Roman  Catholic  persuasion,  especially  the 
monks,  when  they  come  into  the  spiritual  world,  inquire  for 
the  saints,  particularly  the  saint  of  their  order ;  but  they  do 
not  find  them,  at  which  they  wonder ;  but  afterwards  they 
are  instructed  that  they  are  mixed  together,  either  with  those 
who  are  in  heaven,  or  with  those  who  are  in  the  earth  below; 
and  that,  in  either  case,  they  know  nothing  of  the  worship 
and  invocation  of  themselves,  and  that  those  who  do  know, 
and  wish  to  be  invoked,  fall  into  deliriums,  and  talk  foolishly. 
The  worship  of  saints  is  such  an  abomination  in  heaven, 
that,  if  they  only  hear  it,  they  are  filled  with  horror ;  since, 
as  far  as  worship  is  ascribed  to  any  man,  so  far  it  is  withheld 
from  the  Lord ;  for  thus,  he  alone  is  not  worshipped ;  and,  if 
the  Lord  alone  is  not  worshipped,  a  discrimination  is  made, 
which  destroys  communion,  and  the  happiness  of  life  flowing 
from  it.  That  I  might  know  what  the  Roman  Catholic  saints 
are,  in  order  that  I  might  make  it  known,  as  many  as  a 
hundred  were  brought  forth  from  the  earth  below,  who  knew 
of  their  canonization.  They  ascended  behind  my  back,  and 
only  a  few  before  my  face ;  and  I  spoke  with  one  of  them, 
who,  they  said,  was  Xavier.  He,  while  he  talked  with  me, 
was  like  a  fool ;  yet  he  could  tell,  that,  in  his  place,  where 
he  was  shut  up  with  others,  he  was  not  a  fool,  but  that  he 
becomes  a  fool  as  often  as  he  thinks  that  he  is  a  saint,  and 
wishes  to  be  invoked.  A  like  murmur  I  heard  from  those 
who  were  behind  my  back.  It  is  otherwise  with  the  saints, 
BO  called,  in  heaven :  these  know  nothing  at  all  of  what  is 
done  on  earth ;  nor  is  it  given  them  to  speak  with  any  of  the 
Roman  Catholic  persuasion,  who  are  in  that  superstition,  lest 
any  idea  of  that  thing  should  enter  into  them. 

"  From  this  their  state,  every  one  may  conclude  that  invo- 
cations of  them  are  only  mockeries;  and,  moreover,  I  c;iii 
assert,  that  they  do  not  hear  their  invocations  on  earth,  any 
more  than  their  images  do  at  the  sides  of  the  streets,  noi  any 
14* 


162 


FIGHTING    QUAKERS. 


i. 


r, 

,    t 


u      * 


S.1     ' ' 


I      I 


m 


more  than  the  walls  of  the  temple,  nor  any  more  than  the 
birds  that  build  their  nests  in  towers.  It  is  said,  by  their 
servants  on  earth,  that  the  saints  reign  in  heaven,  together 
with  the  Lord  Jesus  Christ ;  but  this  is  a  figment  and  a  false- 
hood ;  for  they  no  more  reign  with  the  Lord,  than  a  hostler 
with  a  king,  a  porter  with  a  grandee,  or  a  footman  with  a 
primate ;  for  John  the  Baptist  said,  concerning  the  Lord,  that 
he  was  not  worthy  to  unloose  the  latchet  of  his  shoe,  (Mark 
1  :  7.  John  1 :  27.)     What,  then,  are  those  who  are  such  ? 

"  There  appears,  sometimes,  to  the  people  of  Paris,  who 
are  in  the  spiritual  world,  in  a  society,  a  certain  woman  of  a 
common  stature,  in  shining  raiment,  and  of  a  face,  as  it 
were,  holy ;  and  she  says  that  she  is  Genevieve  ;  but,  when 
any  begin  to  adore  her,  then  her  face  is  immediately  changed, 
and  also  her  raiment,  and  she  becomes  like  an  ordinary 
woman,  and  reproves  them  for  wishing  to  adore  a  woman, 
who,  among  her  companions,  is  in  no  higher  estimation  than 
as  a  maid-servant,  wondering  that  the  men  of  the  world 
should  be  captivated  by  such  trifles. 

"  To  the  above,  I  shall  add  this,  which  is  most  worthy  of 
attention.  Once,  Mary,  the  Mother  of  the  Lord,  passed 
by,  and  was  seen  overhead  in  white  raiment;  and  then, 
stopping  a  while,  she  said  that  she  was  the  mother  of  the 
Lord,  and  that  he  was  indeed  born  of  her ;  but  that  he,  being 
made  God,  put  off  all  the  human  from  her,  and  that,  there- 
fore, she  now  adores  him  as  her  God ;  and  that  she  is  un- 
willing that  any  one  should  acknowledge  him  for  her  son, 
since  in  him  all  is  divine." 


FIGHTING  QUAKERS. 


The  term  Fighting  or  Wet  Quaker  is  applied  to  those 
who  retain  the  Quaker  faith,  but  adopt  the  manners  and  cos- 
tume, of  othei    denominations.    The  celebrated  Nathaniel 


HARMONISTS. 


163 


Greene  was  one  of  this  character,  as  were  many  of  the  people 
of  Rhode  Island,  where  religious  liberty  first  erected  its 
Htandus!  in  America. 

"  Wnen  the  British  army  had  possession  of  Philadelphia,  a 
committee  of  three  of  the  leading  men  of  the  society  of 
Friends  had  permission  to  go  to  the  head-quarters  of  Gen- 
eral Washington,  relative  to  some  matters  of  inconvenience  of 
some  of  their  brethren,  within  Washington's  command.  The 
general  listened  to  them  with  his  usual  courtesy  and  wisdom, 
but  could  not  determine  the  business  till  the  next  day.  In 
the  mean  time,  he  told  them  he  would  put  them  under  the 
protection  of  an  officer  of  their  own  society,  and  thereupon 
sent  for  General  Nathaniel  Greene ;  and  when  he  arrived,  in 
full  uniform,  he  introduced  '  the  Friends  *  to  each  other. 
After  a  little  silence.  Friend  James  Pemberton  turned  slowly 
to  General  Greene,  and  said,  »  Dost  thou  profess  to  be  one 
of  our  persuasion  ?  '  '  O,  yes,'  said  the  general ;  '  I  was  so 
eductited.'  The  committee  looked  at  each  other,  and  upon 
the  general's  sword,  when  one  of  them  said,  *  May  I  ask 
General  Greene  what  part  of  our  land  thou  wast  born  and 
brought  up  in  ?  *  *  O,  yes,  yes,'  replied  Greene  ;  •  I'm  from 
Rhode  Island.'  •  Oho,'  rejoined  more  than  one  of  them, 
*  yes,  yes,  a  Rhode  Island  Quaker  !  Yes,  Friend  jGreene, 
we  are  satisfied  with  thy  explanation,  and  will  accept  of  thy 
kind  offer.'  Greene  betrayed  a  momentary  flush  of  disconcer- 
tion, at  which,  it  was  said,  Washington's  countenance  half 
smiled  at  the  Rhode  Island  Quaker  I " 


HARMONISTS. 


Mr.  George  Rapp  and  other  emigrants  arrived  from  Ger- 
many, and  settled  in  the  interior  of  Pennsylvania,  about  the 
year  1805.  They  formed  an  economy  on  the  primitive  plan 
of  having  *'  all  things  in  common."     They  appear  to  have 


164 


DORRELITGS. 


J 

;i 

V 

^1 

i 

! 

! 

i 

prospered.  In  1814  they  sold  their  property  in  Pennsylvania 
and  removed  to  Indiana,  to  form  a  new  establishment,  on  an 
improved  plan.  They  profess  the  Protestant  religion,  but 
admit  of  universal  toleration.  They  cultivate  the  learned 
languages  and  professions,  and  maintain  strict  morals,  with 
a  due  observation  of  the  Sabbath.  They  keep  watch  by 
turns  at  night;  and,  after  crying  the  hour,  add,  "A  day  is 
past,  and  a  step  made  nearer  our  end.  Our  time  runs 
away,  and  the  joys  of  heaven  are  our  reward."  (See  Acts 
4 :  32.) 


n  th 
foret 
whic 
wilit 


DORRELITES. 


A  SECTARY,  by  the  name  of  Dorrel,  appeared  in  Leyden, 
Mass.,  about  fifty  years  ago,  and  made  some  proselytes.  The 
following  are  some  of  his  leading  sentiments :  —  Jesus  Christ 
is,  as  to  substance,  a  ^pirit,  and  is  God.  He  took  a  body, 
died,  and  never  rose  from  the  dead.  None  of  the  human 
race  will  ever  rise  from  their  graves.  The  resurrection, 
spoken  of  in  Scripture,  is  only  one  from  sin  to  spiritual 
life,  which  consists  in  perfect  obedience  to  God.  Written 
revelation  is  a  type  of  the  substance  of  the  true  revelation, 
which  God  makes  to  those  whom  he  raises  from  spiritual 
death.  The  substance  is  God  revealed  in  the  soul.  Those 
who  have  it  are  perfect,  are  incapable  of  sinning,  and  have 
nothing  to  do  with  the  Bible.  The  eternal  life,  purchased 
by  Christ,  was  an  eternal  succession  of  natural  ger  ration. 
Heaven  is  light,  and  hell  is  darkness.  God  has  no  wrath. 
There  is  no  opposition  between  God  and  the  devil,  who  have 
equal  pcwer  in  their  respective  worlds  of  light  and  darkness. 
Those  who  are  raised  are  free  from  all  civil  laws  ;  are  not 
bound  by  the  mnrriage  covenant ;  and  the  ptMfect  have  a 
ri:Tht  to  promiscuous  intercourse.  Neither  prayer  nor  any 
other  worship  is  necessary.  There  is  no  law  but  that  of 
nature.     There  is  no  future  judgment,  nor  any  knowledge, 


h    ^ 


DORRELITCS. 


165 


n  the  future  state,  of  what  is  done  in  this  world.  God  has  no 
forethought,  no  knowledge  of  what  passes  in  the  dark  world, 
which  is  hell,  nor  any  knowledge  of  what  has  taken  place,  or 
will  take  place,  in  this  world.  Neither  God  nor  the  devil  has 
any  power  to  control  man.  There  are  two  kinds  of  perfec- 
tion —  that  of  the  head,  and  that  of  the  members.  The  leader 
is  perfect  as  the  head ;  but  none  of  his  followers  can  be  so, 
in  this  sense,  so  long  as  the  leader  continues.  All  covenants 
which  God  has  heretofore  entered  into  with  man,  are  at  an 
end,  and  a  new  covenant  made  with  the  leader,  (Dorrel,)  in 
which  he  has  all  power  to  direct,  and  all  the  blessings  of 
which  must  be  looked  for  through  him.  Neither  Moses  nor 
Christ  wrought  any  miracles.  I  (says  Dorrel)  stand  the  same 
as  Jesus  Christ  in  all  respects.  My  disciples  stand  in  the 
same  relation  to  me,  as  the  disciples  of  Christ  did  to  him.  I 
am  to  be  worshipped  in  the  same  manner  as  Christ  was  to  be 
worshipped,  as  Gcd  united  to  human  flesh.  This  sect  was 
broken  up  in  the  following  manner  :  — 

One  of  Dorrel's  lectures  was  attended  by  Captain  Ezekiel 
Foster,  of  Leyden,  a  man  of  good  sense,  of  a  strong,  muscular 
frame,  and  a  countenance  which  bespoke  authority.  When 
Dorrel  came  to  the  declaration  of  his  extraordinary  powers, 
he  had  no  sooner  uttered  the  words,  *  No  arm  can  hurt  my 
flesh,'  than  Foster  rose,  indignant  at  the  imposture  he  was 
practising  on  his  deluded  followers,  and  knocked  down  Dorrel 
with  his  fist.  Dorrel,  in  great  trepidation,  and  almost  sense- 
less, attempted  to  rise,  when  he  received  a  second  blow,  at 
which  he  cried  for  mercy.  Foster  engaged  to  forbear,  on  con- 
dition that  he  would  renounce  his  doctrines,  but  continued 
beating  him.  Soon  a  short  parley  ensued,  when  Dorrel  con- 
sented, and  did  renounce  his  doctrines  in  the  hearing  of  all 
his  astonished  followers.  He  further  told  them,  that  his  object 
was  to  see  what  fools  he  could  make  of  mankind.  His  follow- 
ers, ashamed  and  chagrined  at  being  made  the  dupes  of  such 
an  unprincipled  fellow,  departed  in  peace  to  their  homes. 
Dorrel  promised  his  assailant,  upon  the  penalty  of  his  life, 
never  to  attempt  any  similar  imposition  upon  the  people. 


)       1 

*1         i 


M   Hi 


166 


OSGOODITES ROGERENES. 


OSGOODITES. 


These  people  profess  to  believe  in  one  God,  who  is  fully 
acquainted  with  all  his  own  works ;  but  they  believe  there 
are  some  things  done  by  wicked  agents,  of  which  God  has  no 
knowledge.  They  reject  the  idea  of  Christ's  divinity,  and  of 
any  thing  special  in  regeneration.  They  pretend  to  mirac- 
ulous jifts,  such  as  healing  the  sick,  and  praying  down  the 
judgments  of  God  upon  those  who  oppose  them.  They  deny 
any  thing  peculiarly  sacred  in  the  Christian  Sabbath,  although 
they  generally  meet  on  that  day  for  religious  worship,  but 
without  much  regard  to  order.  They  reject  the  ordinances 
of  baptism  and  the  Lord's  supper.  They  are  opposed  to 
Bible  societies,  and  other  moral  and  religious  institutions  ot 
the  day,  particularly  to  temperance  societies. 

This  sect  arose  about  the  year  1812,  in  the  county  of  Mer- 
rimack, N.  H.,  where  a  few  societies  exist.  Jacob  Osgood  is 
their  leader. 


5    > 


t 


ROGERENES. 

This  is  a  sect  calling  themselves  Seventh-Day  Baptists, 
that  arose  in  New  England  about  the  year  1674.  John  and 
James  Rogers  were  their  leaders.  They  were  peculiar  in 
their  language,  dress,  and  manners  ;  they  employed  no  physi- 
cian, nor  used  any  medicine  :  they  paid  no  regard  to  the  Chris- 
tian Sabbath,  and  disturbed  and  abused  those  that  did.  It  is 
said  that  a  few  of  this  people  still  remain.  See  the  Battle- 
Axcy  a  work  published  by  them  a  few  years  ago,  at  their  print* 
!ng  establishment,  at  Groton,  Conn. 


r  <  ' 


WHIPPERS WILKINSONIANS. 


167 


WHIPPERS. 

This  denomination  sprang  up  in  Italy,  in  the  thirteenth 
century,  and  was  thence  propagated  through  almost  all  the 
countries  of  Europe.  The  society  that  embraced  this  new 
discipline,  ran  in  multitudes,  composed  of  persons  of  both 
sexes,  and  all  ranks  and  ages,  through  the  public  streets,  with 
whips  in  their  hands,  lashing  their  naked  bodies  with  the 
most  astonishing  severity,  with  a  view  to  obtain  the  divine 
mercy  for  themselves  and  others,  by  their  voluntary  mortifi- 
cation and  penance.  This  sect  made  their  appearance  anew 
in  the  fourteenth  century,  and  taught,  among  other  things, 
that  flagellation  was  of  equal  virtue  with  baptism  and  other 
sacraments ;  that  the  forgiveness  of  all  sins  was  to  be  obtained 
by  it  from  God,  without  the  merit  of  Jesus  Christ ;  that  the 
old  law  of  Christ  was  soon  to  be  abolished,  and  that  a  new 
law,  enjoining  the  baptism  of  blood,  to  be  administered  by 
whipping,  was  to  be  substituted  in  its  place. 

A  new  denomination  of  Whippers  arose  in  the  fifteenth 
century,  who  rejected  the  sacraments  and  every  branch  of 
external  worship,  and  placed  their  only  hopes  of  salvation  in 
faith  and  flagellation. 


WILKINSONIANS. 


The  followers  of  Jemima  Wilkinson,  who  was  born  m 
Cumberland,  R.  I.  In  1776,  she  asserted  that  she  was  taken 
sick,  and  actually  died,  and  that  her  soul  went  to  heaven. 
Soon  afler,  her  body  was  reanimated  with  the  spirit  and 
power  of  Christ,  upon  which  she  set  up  as  a  public  teacher, 
and  declared  she  had  an  immediate  revelation  for  all  she 
delivered,  and  was  arrived  to  a  state  of  absolute  perfection. 
It  is  also  said  she  pretended  to  foretell  future  events,  to  dis- 


163 


AQUARIANS. 


cern  the  secrets  of  the  heart,  and  to  have  the  power  of  heal- 
ing diseases';  and  if  any  person  who  had  made  application  to 
her  was  not  healed,  she  attributed  it  to  his  want  of  faith.  She 
asserted  that  those  who  refused  to  believe  these  exalted  things 
concerning  her,  will  be  in  the  state  of  the  unbelieving  Jews, 
who  rejected  the  counsel  of  God  against  themselves ;  and  she 
told  her  hearers  that  was  the  eleventh  hour,  and  the  last  call 
of  mercy  that  ever  should  be  granted  them ;  for  she  heard  an 
inquiry  in  heaven,  saying,  **  Who  will  go  and  preach  to  a 
dying  world  ?  "  or  words  to  that  import ;  and  she  said  she 
answered,  "  Here  am  I  —  send  me  ; "  and  that  she  left  the 
realms  of  light  and  glory,  and  the  company  of  the  heavenly 
host,  who  are  continually  praising  and  worshipping  God,  in 
order  to  descend  upon  earth,  and  pass  through  many  suffer- 
ings and  trials  for  the  happiness  of  mankind.  She  assumed 
the  title  of  the  universal  friend  of  mankind. 

Jemima  made  some  converts  in  Rhode  Island  and  New 
York,  and  died  in  1819.  She  is  said  to  have  been  a  very 
beautiful,  but  artful  woman. 


mg 


AaUARIANS. 

Water-Drinkers,  a  branch  of  the  Encratites,  a  sect  in 
the  second  century,  who  abstained  from  marriage,  wine,  and 
animal  food ;  who  carried  their  aversion  to  wine  so  far,  that 
they  substituted  water  in  the  holy  communion,  though  some 
refused  it  only  in  their  morning  ceremonies.  It  is  well 
known  that  the  ancient  Christians  mingled  water  with  their 
wine  for  sacred  use,  partly,  perhaps,  for  economy,  and  partly 
from  sobriety ;  but  Cyprian  gives  a  mystical  reason  —  be- 
cause the  wine  and  water  represent  Christ  and  his  people 
united. 


BAXTERIAN9. 


169 


BAXTERIANS. 


The  Baxterian  strikes  into  a  middle  path  between  Armin- 
ianism  and  Calvinism,  and  thus  endeavors  to  unite  both 
schemes.  With  the  Calvinist,  he  professes  to  believe  that  a 
certain  number,  determined  upon  in  the  divine  councils,  will 
be  infallibly  saved ;  and  with  the  Arminian,  he  joins  in  reject- 
mg  the  doctrine  of  reprobation,  as  absurd  and  impious;  — 
admits  that  Christ,  in  a  certain  sense,  died  for  all,  and 
supposes  that  such  a  portion  of  grace  is  allotted  to  every 
man,  as  renders  it  his  own  fault  if  he  does  not  attain  to 
eternal  life. 

This  conciliatory  system  was  espoused  by  the  famous  Non- 
conformist, Richard  Baxter,  who  was  celebrated  for  the 
acuteness  of  h.'j  controversial  talents,  and  the  utility  of  his 
practical  writings.  '  , 

Among  Baxterians  are  ranked  both  Watts  and  Doddridge. 
Dr.  Doddridge,  indeed,  has  this  striking  remark  —  "  That  a 
Being  who  is  said  not  to  tempt  any  one,  and  evun  swears 
that  he  desires  not  the  death  of  a  sinner,  should  irresistibly 
determine  millions  to  the  commission  of  every  sinful  action 
of  their  lives,  and  then,  with  all  the  pomp  and  pageantry  of 
a  universal  judgment,  condemn  them  to  eternal  misery,  on 
account  of  these  actions,  that  hereby  he  may  promote  the 
happiness  of  others  who  are,  or  shall  be,  irresistibly  deter- 
mined to  virtue,  in  the  like  manner,  is  of  all  incredible  things 
to  me  the  most  incredible ! "  • 

In  the  scale  of  religious  sentiment,  Baxterianism  seems  to 
be,  with  respect  to  the  subject  of  divine  favor,  what  Arianism 
is  with  respect  to  the  person  of  Christ.  It  appears  to  have 
been  considered  by  some  pious  persons  as  a  safe  middle  way 
between  two  extremes. 
15 


170 


miller's  views  on  the 


t&i'f' 


MILLER'S    VIEWS 

1:  "" 

ON    TUK 

SECOND  COMING  OF   CHRIST. 


'■>t 


The  following  letter  from  Rev.  William  Miller  to  Rev 
Joshua  V.  Hisies  contains  a  synopsis  of  Mr.  Miller's  views 
on  this  interesting  subject :  — 

"  Rev.  J.  V.  Himes : 

"  My  dear  brother :  You  have  requested  a  synopsis 
of  my  views  of  the  Christian  faith.  The  following  sketch 
will  give  you  some  idea  of  the  religious  opinions  I  have 
formed,  by  a  careful  study  of  the  word  of  God :  — 

"  I  believe  all  men,  coming  to  years  of  discretion,  do  and 
will  disobey  God ;  and  this  is,  in  some  measure,  owing  to 
corrupted  nature  by  the  sin  of  our  parent.  I  believe  God 
will  not  condemn  us  for  any  pollution  in  our  father ;  but  the 
8oul  that  sinneth  shall  die.  All  pollution  of  which  we  may 
be  partakers  from  the  sins  of  our  ancestors,  in  which  we 
could  have  no  agency,  can  and  will  be  washed  away  in  the 
blood  and  sacrifice  of  Jesus  Christ,  without  our  agency.  But 
all  sins  committed  by  us  as  rational,  intelligent  agents,  can 
only  be  cleansed  by  the  blood  of  Jesus  Christ,  through  our 
repentance  and  faith.  I  believe  in  the  salvation  of  all  men 
who  receive  the  grace  of  God  by  repentance  and  faith  in  the 
mediation  of  Jesus  Christ.  I  believe  in  the  condemnation 
of  all  men  who  reject  the  gospel  and  mediation  of  Christ, 
and  thereby  lose  the  efficacy  of  the  blood  and  righteousness 
of  our  Redeemer,  as  proffered  to  us  in  the  gospel.  I  believe 
in  practical  godliness,  as  commanded  us  in  the  Scriptures, 
y  which  are  our  only  rule  of  faith  and  practice,)  and  that  they 
only  will  be  entitled  to  heaven  and  future  blessedness,  who 
obey  and  keep  the  commandments  of  God,  as  given  us  in  the 
Bible,  which  is  the  word  of  God.  I  believe  in  God,  the 
Father  of  our  Lord  Jesus  Christ,  who  is  a  Spirit,  omnipresent, 
omniscient,  having  all  power,  Creator,  Preserver,  and  self 


R  to  Rev 
ir's  views 


SECOND    COMING    OF    CHRIST. 


171 


I  synopsis 
kg  sketch 
s  I  have 

1,  do  and 
owing  to 
ieve  God 
;  but  the 

we  may 
i^hich  we 
ly  in  the 
icy.  But 
ents,  can 
)ugh  our 

all  men 
th  in  the 
;mnation 
f  Christ, 
eousness 
I  believe 
riptures, 

hat  they 
ess,  who 
IIS  in  the 
jod,  the 
{present, 
ind  self 


existent.  As  being  holy,  just,  and  beneficent,  I  believe  in  Je- 
sus Christ,  the  Son  of  God,  having  a  body  in  fashion  and  form 
like  man,  divine  in  his  nature,  human  in  his  person,  godlike 
in  his  character  and  power.  He  is  a  Savior  for  sinners,  a 
Priest  to  God,  a  Mediator  between  God  and  man,  and  King 
in  Zion.  He  will  be  all  to  his  people,  God  with  us  forever. 
The  spirit  of  the  Most  High  is  in  him,  the  power  of  the  Most 
High  is  given  him,  the  people  of  the  Most  High  are  purchased 
by  him,  the  glory  of  the  Most  High  shall  be  with  him,  and 
the  kingdom  of  the  Most  High  is  his  on  earth. 

"  I  believe  the  Bible  is  the  revealed  will  of  God  to  man,  and 
all  therein  is  necessary  to  be  understood  by  Christians  in  the 
several  ages  and  circumstances  to  which  they  may  refer ;  — 
for  instance,  what  may  be  understood  to-day,  might  not  have 
been  necessary  to  have  been  understood  a  thousand  years  ago; 
for  its  object  is  to  reveal  things  new  and  old,  that  the  man 
of  God  may  be  thoroughly  furnished  for,  and  perfected  in, 
every  good  word  and  work,  for  the  age  in  which  he  lives. 
I  believe  it  is  revealed  in  the  best  possible  manner  for  all 
people,  in  every  age  and  under  every  circumstance,  to  under- 
stand, and  that  it  is  to  be  understood  as  literal  as  it  can  be 
and  make  good  sense;  and  that  in  every  case  where  the 
language  is  figurative,  we  must  let  the  Bible  explain  its  own 
figures.  We  are  in  no  case  allowed  to  speculate  on  the 
Scriptures,  and  suppose  things  which  are  not  clearly  ex- 
pressed, nor  reject  things  which  are  plainly  taught.  I  believe 
all  of  the  prophecies  are  revealed  to  try  our  faith,  and  to  give 
us  hope,  without  which  we  could  have  no  reasonable  hope. 
I  believe  that  the  Scriptures  do  reveal  unto  us,  in  plain  lan- 
guage, that  Jesus  Christ  will  appear  again  on  this  earth ;  thai 
he  will  come  in  the  glory  of  God,  in  the  clouds  of  heaven, 
with  all  his  saints  and  angels ;  that  he  will  raise  the  dead 
bodies  of  all  his  saints  who  have  slept,  change  the  bodies  ot 
all  that  are  alive  on  the  earth  that  are  his,  and  both  these 
living  and  raised  saints  will  be  caught  up  to  meet  the  Lord 
in  the  air.  There  the  saints  will  be  judged  and  presented 
to  the  Father,  without  spot  or  wrinkle     Then  the  gospel 


172 


MILLER  S    VIEWS    ON    THE 


IS?- 


kingdom  will  be  given  up  to  Go  ]  Je  Father.  Then  will  the 
Father  give  the  bride  to  the  Son  u  as  Christ;  and  when  the 
marriage  takes  place,  the  church  will  become  the  *  New 
Jerusalem,'  the  *  beloved  city.'  And  while  this  is  being 
done  in  the  air,  the  earth  will  be  cleansed  by  fire,  the  ele- 
ments will  melt  with  fervent  heat,  the  works  of  men  will  be 
destroyed,  the  bodies  of  the  wicked  will  be  burned  to  ashes, 
the  devil  and  all  evil  spirits,  with  the  souls  and  spirits  of  those 
who  have  rejected  the  gospel,  will  be  banished  from  the  earth, 
shut  up  in  the  pit  or  place  prepared  for  the  devil  and  his 
angels,  and  will  not  be  permitted  to  visit  the  earth  again  until 
a  thousand  years.  This  is  the  first  resurrection,  and  first 
judgment.  Then  Christ  and  his  people  will  come  down  from 
the  heavens,  or  middle  air,  and  live  with  his  saints  on  the 
new  earth  in  a  new  heaven,  or  dispensation,  forever,  even 
forever  and  ever.  This  will  be  the  restitution  of  the  right 
owners  to  the  earth. 

"Then  will  the  promise  of  God  to  his  Son  be  accom- 
plished—  *  I  will  give  him  the  heathen  for  his  inheritance,  and 
the  utmost  parts  of  the  earth  for  his  possession.'  Then  '  the 
whole  earth  shall  be  full  of  his  glory.'  And  then  will  the 
holy  people  take  possession  of  their  joint  heirship  with  Christ, 
and  his  promise  be  verified,  'The  meek  shall  inherit  the 
earth,'  and  the  kingdom  of  God  will  have  come,  and  *  his 
will  done  in  earth  as  in  heaven.'  After  a  thousand  years 
shall  have  passed  away,  the  saints  will  all  be  gathered  and 
encamped  in  the  beloved  city.  The  sea,  death,  and  hell,  will 
give  up  their  dead,  which  will  rise  up  on  the  breadths  of  the 
earth,  out  of  the  city,  a  great  company  like  the  sand  of  the 
sea-shore.  The  devil  will  be  let  loose,  to  go  out  and  deceive 
this  wicked  host.  He  will  tell  them  of  a  battle  against  the 
saints,  the  beloved  city ;  he  will  gather  them  in  the  battle 
around  the  camp  of  the  saints.  But  there  is  no  battle ;  the 
devil  has  deceived  them.  The  saints  will  judge  them ;  the 
justice  of  God  will  drive  them  from  the  earth  into  the  lake 
of  fire  and  brimstone,  where  they  will  be  tormented  day  and 
night,  forever  and  ever.     '  This  is  the  second  death.'     Aftet 


SECOND    COMING    OF    CHRIST. 


173 


1  will  the 
ivhen  the 
16  *  New 
is  being 
,  the  ele- 
1  will  be 
to  ashes, 
I  of  those 
:he  earth, 
and  his 
rain  until 
and  first 
3wn  from 
s  on  the 
^er,  even 
the  right 

;  dccom- 

ince,  and 

hen  'the 

will  the 

h  Christ, 

lierit  the 

a,nd   '  his 

nd  years 

red  and 

lell,  will 

18  of  the 

of  the 

deceive 

linst  the 

le  battle 

ttle;  the 

em ;  the 

the  lake 

day  and 

Aflet 


ihe  second  resurrection,  second  judgment,  the  righteous  will 
then  possess  the  earth  forever. 

"  I  understand  that  the  judgment  day  will  be  a  thousand 
years  long.  The  righteous  are  raised  and  judged  in  the 
commencement  of  that  day,  the  wicked  in  the  end  of  that 
day.  I  believe  that  the  saints  will  be  raised  and  judged  about 
the  year  1843,  according  to  Moses'  prophecy.  Lev.  ch.  2G ; 
Ezek.  ch.  39;  Daniel,  ch.  2,  7,  8—12;  Hos.  5 :  1—3;  Rev., 
the  whole  book ;  and  many  other  prophets  have  spoken  of 
these  things.  Time  will  soon  tell  if  I  am  right,  and  soon  he 
that  is  righteous  will  be  righteous  still,  and  he  that  is  filthy 
will  be  filthy  still.  I  do  most  solemnly  entreat  mankind  to 
make  their  peace  with  God,  to  be  ready  for  tliese  things.  *  The 
end  of  all  things  is  at  hand.'  I  do  ask  my  brethren  in  the 
gospel  ministry  to  consider  well  what  they  say  before  they 
oppose  these  things.  Say  not  in  your  hearts,  '  My  Lord  de- 
^ayeth  his  coming.'  Let  all  do  as  they  would  wish  they  had 
if  it  does  come,  and  none  will  say  they  have  not  done  right 
if  it  does  not  come.  I  believe  it  will  come ;  but  if  it  should 
not  come,  then  I  will  wait  and  look  xmtil  it  does  come.  Yet 
I  must  pray,  *  Come,  Lord  Jesus,  come  quickly.' 

"  This  is  a  synopsis  of  my  views.  I  give  it  as  a  matter  of 
faith.  I  know  of  no  scripture  to  contradict  any  view  given 
in  the  above  sketch.  Men's  theories  may  oppose.  The  an- 
cients believed  in  a  temporal  and  personal  reign  of  Christ  on 
earth.  The  moderns  believe  in  a  temporal,  spiritual  reign 
as  a  millennium.  Both  views  are  wrong ;  both  are  too  gross 
and  carnal.  I  believe  in  a  glorious,  immortal,  and  personal 
rei  T  of  Jesus  Christ,  with  all  his  people,  on  the  purified  earth 
fo.over.  I  believe  the  millennium  is  between  the  two  resur- 
rections and  two  judgments,  the  righteous  and  the  wicked, 
the  just  and  the  unjust.  I  hope  the  dear  friends  of  Christ 
will  lay  by  all  prejudice,  and  look  at  and  examine  these  three 
views  by  the  only  rule  and  standard,  the  Bible. 


"WILLIAM  MILLER. 


15 


174 


MILLERS    VIEV,  S    ON    THE 


A  BIBLE  CHRONOLOGY,  FROM  ADAM  TO  CHRIST. 

BY    WILLIAM    MILLER. 


No. 


1. 

O 

3. 
4. 
5. 

6. 

7. 

8. 

y. 

10. 

IL 
\^. 
13. 
14. 
15. 
16. 
17. 
18. 
19. 
20. 
21. 
22. 

1. 

2. 

3. 

4. 

5, 

(). 

7. 

8. 

i). 
10. 
11. 
12. 
13. 


Niimcn  of  Piitriarchg,  Kings,  &c. 

Creation, 

Adain, 

Setli, 

Enos, 

Cainan, 

MaJialaleel, 

Jared, 

Enoch, 

Metliuselah, 

Lamcch, 

Noah, 

The  Flood, 

Shem, 

Arphaxad, 

Salah, 

Heber, 

Pcleg, 

Reii, 

Serug, 

Nahor, 

Terah's  life, 

Exode,  &c 

W  ilderness, 

Joshua, , 

folders  and  Anarchy,*^ . . . 

Under  Cushan, 

Othniel, 

Ejrlon, 

Ehud, 

Jabin, 

Barak, 

Midianites, 

Gideon, 

Abimelech, 

Tola, 

Jair, 

Philistines, 


Age. 

A.  M. 

1 

B.  C. 

4157 

Book. 

Chap.   Verse. 

Gen. 

1.  iL 

130 

130 

4027 

(( 

V. 

3 

105 

235 

3922 

M 

M 

6 

90 

325 

3832 

U 

i( 

9 

70 

395 

3762 

U 

(( 

12 

65 

460 

3697 

» 

{( 

15 

162 

622 

3535 

U 

U 

18 

65 

687 

3470 

« 

(i 

21 

187 

874 

3283 

« 

({ 

25 

182 

1056 

3101 

(( 

U 

28 

600 

1656 

2501 

U 

vu. 

6 

1 

1657 

2500 

« 

VUl. 

13 

2 

1659 

2498 

(( 

XI. 

10 

35 

1694 

2463 

U 

« 

12 

30 

1724 

243J3 

U 

u 

14 

34 

1758 

2399 

({ 

u 

16 

30 

1788 

2369 

(( 

u 

18 

32 

1620 

2337 

« 

» 

20 

30 

1850 

2307 

« 

(( 

22 

29 

1879 

2278 

« 

(( 

24 

205* 

2084 

2073 

« 

« 

32 

430 1 

2514 

1643 

Exod. 

xii.  40, 

41 

40 

2554 

1603 

Josh. 

V.6;  xiv.7 

25t 

2579 

1578 

XXIV. 

29 

18 

2597 

1560 

See  Josephus. 

8 

2605 

1552 

Judges  iii. 

8 

40 

2645 

1512 

(( 

<( 

11 

18 

2663 

1494 

i( 

(i 

14 

80 

2743 

1414 

(( 

{( 

30 

20 

2763 

1394 

u 

IV. 

3 

40 

2803 

1354 

« 

V. 

31 

7 

2810 

1347 

u 

VI. 

1 

40 

2850 

1307 

({ 

vni. 

28 

3 

2853 

1304 

(( 

IX. 

22 

23 

2876 

1281 

(( 

X. 

2 

22 

2898 

1259 

u 

{( 

3 

18 

2916 

1241 

« 

« 

8 

*  The  Exode  did  not  begin  until  Terah's  death  ;  then  Abraham  left 
Haraii,  and  the  Exode  began,  as  is  clearly  proved  by  Acts  7  ;  4. 

t  Exode  in  Egypt  from  Abraham  to  wilderness  state. 

I  Joshua  was  a  young  man  when  he  came  out  of  Egypt,  (Exod.  33  : 
11 ;)  could  not  have  been  more  than  45  years  old  then ;  85  when  he 
entered  Canaan,  and  110  when  he  died,  leaves  25  years. 

§  Judges  begin.    See  Judges  2 :  7 — 15. 


ST. 


).   V( 

irse. 

iL 

3 

6 

9 

12 

15 

18 

21 

25 

28 

i. 

6 

tii. 

13 

I. 

10 

12 

14 

16 

18 

20 

22 

24 

32 

1.  40, 

41 

6;  xiv.7 

XIV. 

29 

lUS. 

i. 

8 

11 

14 

30 

^ 

3 

> 

31 

i. 

1 

lii. 

28 

c. 

22 

• 

2 

3 

8 

itliain 

left 

4. 

5xod 

33: 

when  he 

SECOND    COMING    Or    CHRIST. 
BIBLE  CHRONOLOGY,  CONTINUED. 


175 


No, 


Names  of  Patriarchs,  Kings,  &c. 


14.  Jephthah, 

15.'Ibzan, 

16. 

17. 

18. 
li). 
20. 


Elon, 

Abdon, 

Philistines, 

Eli,  

Samuel,  prophet, 

1.  j  Kings  —  Saul, 

2.  David, 

3.  j  Solomon, 

4. '  Rehoboam, 

5. 1  Abijam, 

6. !  Asa, 

7. '  Jehoshaphat, 

8. :  Jehorum, 

9.  j  Ahaziah, 

10.  Athaliah,  his  mother,. . . . 

11.  Joash, 

12.  Amaziah, 

Interregnum,^ 

13.  Azariah, 

14.  Jotham, 

15.  Ahaz, 

16.  Hezekiah, 

17.  Manasseh, 

18.  Amon, 

19.  Josiah, 

20.  Jelioahaz,  3  months, 

21.  Jehoiakim, 

The  70  years  of  Captiv- 
ity began  here,  ended 
1st  year  of  Cyrus, . . . 

Cyrus, 

Cambyses, 

Darius  Hystaspes, 

Xerxes, 

Artaxerxes  Longimanus,. 

Birth  of  Christ,§ 

Add  present  year,  1840,. . 
To  1843, 


Age. 

A.M. 

B.  C. 

6 

2922 

1235 

7 

2929 

1228 

10 

2939 

1218 

8 

2947 

1210 

40 

2987 

1170 

40* 

3027 

1130 

24t 

3051 

1106 

40 

3091 

1066 

40 

3131 

1026 

40 

3171 

986 

17 

3188 

969 

3 

3191 

966 

41 

3232 

925 

25 

3257 

900 

5 

3262 

895 

1 

3263 

894 

6 

3269 

888 

40 

3309 

848 

29 

3338 

819 

11 

a349 

808 

52 

3401 

756 

16 

3417 

740 

16 

3433 

724 

29 

3462 

695 

55 

3517 

640 

2 

3519 

638 

31 

3550 

607 

3550 

607 

11 

3561 

596 

70 

3631 

526 

6 

3637 

520 

7 

3644 

513 

3(5 

3680 

477 

13 

3693 

464 

7 

3700 

457 

457 

4157 

1840 

5997 

3 

6000 

Book.      Chap.      Verse. 


Judges  xii. 

u  u 

u  u 

u  u 

"  xiii. 

1  Sam.  iv. 

u 

Acts 

2  Sam.  v. 
1  Kings  xi. 


7 

9 

II 

14 

1 

18 
vii.  2—17 
xiii.       21 


2  Chron.  xiL 

1  Kings  XV. 

((  u 

«       xxii. 

2  Kings  viiL 


4 

42 

13 

2 

10 

42 

17 

26 

3,4 

1 

2 

1,2 

2 

33 

2 

2 

] 

19 

1 

31 

«  36 

xxiv.2— 16 

2  Chron.  xxxvi.     5 

—10;  15—23 

Rollin    L     p.  354 

i.     p.  366 

IL    p.      9 

ii.    p.      9 

Ezra      vii.  10—13 


« 

u 
u 
(( 
<( 
u 
u 
It 
u 
tt 
u 
u 
u 
u 


u 
u 
u 


w 

xL 

xiL 

xiv. 

XV. 

u 

u 

xvi. 
xviii. 

xxi. 

u 

xxiL 
xxiiL 


*  This  ends  the  Judges,  —  448  years.     Acts  13  :  20  ;  also,  chap.  8. 

t  Samuel  could  not  have  been  more  than  38  when  Eli  died.  Then, 
Israel  wns  lamenting  the  loss  of  the  ark  more  than  20  years.  Samuel 
judged  Israel  some  years  after,  and  became  old,  and  his  sons  judged 
Israel.     He  must  have  been  ()2  or  63  when  Saul  was  made  king. 

t  See  2  Kings,  chapters  14  and  l.>. 

§  See  Ferguson's  Astronomy ;  also,  Prideaux's  Connection. 


176  miller's  views  on  Christ's  second  coming. 

Mr.  Miller  adduces  the  f«  '.lowing  texts  of  Scripture  in 
support  of  his  sentiments :  —  Rev.  22  :  20.  Ps.  130  :  6.  1 
Thess.  3:  13.  Ps.  50:  4.  Rev.  11:  15.  Isa.  2:  19— - 
21.  John  5  :  2S.  1  Thess.  4:17.  2  Thess.  1 :  5—7.  1 
Cor.  15 :  52.     Rev  5 :  9.     Dan.  7  :  9—14.     Rev.  14  :  14— 

16.  Matt.  26 :  64.  Isa.  27 :  13.  Matt.  24  :  29.  Rev.  20 : 
11.  Isa.  66 :  15, 16.  Mai.  4  :  1.  Isa.  5 :  24.  Rev.  19 :  18. 
Ezek.  39 :  17—20.  Dan.  2  35,  44.  Isa.  17 :  13.  Rev. 
13:  1—7;  20:  10.  Isa.  24:  20,  23.  2  Pet.  3:  13.  Rev. 
19:8;  21:  2.     Heb.  4:  9— 11 ;  6:  2,  3.     Isa.  35:  10;  65 

17.  Rev.  20  :  6 ;  20 :  9.  Zech.  8 :  5.  Rev.  3 :  12 ;  5  :  10 
20:2,3,  7;  21:  1;  20:  8,  9,  13.  Rom.  7 :  5.  1  Pet.  4 
6.  Ps.  59 :  6—14.  Jer.  4 :  12.  Rev.  21 :  12,  27.  Zech. 
14 :  9—11.  1  Cor.  6 :  2.  Rev.  20  :  9,  14,  15.  Mai.  4 :  2. 
Isa.  4:  3—5.  Hos.  13:  14.  Rom.  8 :  17.  Rev.  21:  23; 
22 :  5.  Jer.  31 :  12—14.  Eph.  1 :  10.  Tit.  2  :  13.  Rev. 
4:11.     Eph.  6 :  13.     Heb.  10  :  36,  37. 

The  believers  in  Mr.  Miller's  theory  are  numerous,  and 
converts  to  his  doctrines  are  increasing. 

Mr.  Miller  was  bcrn  at  Hampton,  N.  Y.,  Feb.  15,  1782. 
He  is  a  farmer,  of  ommon  school  education,  and  possesses 
strong  intel'dctual  and  colloquial  powers.  He  is  a  man  of 
unexceptionable  character,  is  a  member  of  the  Bapiist  church, 
in  good  standing,  and  has  a  license  to  preach  the  gospel. 
For  the  last  fifteen  years,  he  has  almost  exclusively  devoted 
himself  to  investigating  Scripture  prophecies,  and  in  promul- 
gating his  peculiar  views  of  them  to  the  world. 


The  Rev,  J.  V.  Himes  and  Rev.  J.  Litch,  No.  14  Devon- 
shire Street,  Boston,  publish  the  Signs  of  the  Times y  a 
weekly  paper,  devoted  to  Miller's  views.  They  also  publish 
Miller's  works,  and  a  variety  of  otlier  books,  embracinj^ 
similar  sentiments 


COME-OUTERS. 


171 


COME-OUTERS. 


This  is  a  term  which  has  been  applied  to  a  considerable 
number  of  persons  in  various  parts  of  the  Northern  States^ 
principally  in  New  England,  who  have  recently  come  out  of 
the  various  religious  denominations  with  wh  ch  they  w^ere 
connected  ;  —  hence  the  name.  They  have  not  themselves 
assumed  any  distinctive  name,  not  regarding  themselves  as  a 
sect,  as  they  have  not  formed,  and  do  not  contemplate  form- 
ing, any  religious  organization.  They  have  no  creed,  believ- 
ing that  every  one  should  be  left  free  to  hold  such  opinions 
on  religious  subjects  as  he  pleases,  without  being  held  ac- 
countable for  the  same  to  any  human  authority.  Hence,  as 
might  be  expectrd,  they  hold  a  diversity  of  opinions  on  many 
points  of  belief  upon  which  agreement  is  considered  essential 
by  the  generality  of  professing  Christians,  ^^mongst  other 
subjects  upon  which  they  differ  is  that  of  the  authority  of  the 
Scriptures  of  the  Old  and  the  New  Testaments,  some  among 
them  holding  tiie  prevailing  belief  of  their  divine  inspiration, 
whilst  others  regard  them  as  mere  hum:m  compositions,  and 
subject  them  to  the  same  rules  of  criticism  as  they  do  any 
other  book,  attaching  to  them  no  authority  any  further  than 
they  find  evidence  of  their  tru.a.  They  believe  th'  eommon- 
ly-received  opinion  of  the  plen;?!  v  inppiration  of  the  writers 
of  those  books  to  be  uiiioutulel.  uot  claimed  by  the  writers 
themselves,  and  therefore  nn:/ f  iptural,  as  well  as  unreasona- 
ble. Whilst,  then,  they  btliove  the  au'hors  of  the  Gospels  to 
have  been  fallible  men,  Viwhic  to  err  both  in  .elation  to  mat- 
ters of  fact  and  opinion,  they  believe  they  find  in  their 
writings  abundant  evidence  of  their  honesty.  Therefore 
they  consider  their  testimony  satisfactory  as  regards  the 
main  facts  there  stated  of  the  life  of  Jesus  Christ,  at  least  so 
far,  that  there  can  be  no  difficulty  in  ded, icing  therefrom  the 
great  principles  of  the  religion  which  he  taught.  They  all 
believe  him  to  have  been  a  divinely-insp'ro'i  teacher,  and  his 
religion,  therefore,  to  be  a  revelation  of  eternal  truth.     They 


'ft"  ipi 


§1 


^   P 


178 


COME-OUTERS. 


"egard  him  as  the  only  authorized  expositor  of  his  own  re* 
igion,  and  believe  that  to  apply  in  practice  its  principles  as 
promulgated  by  him,  and  as  exemplified  in  his  life,  is  all  that 
is  essential  to  constitute  a  Christian,  according  to  his  testi- 
mony, (Matt.  7:24,) — "Whosoever  heareth  these  sayings 
of  mine,  and  doeth  them,  I  will  liken  him  unto  a  wise  man 
which  built  his  house  upon  a  rock,"  &,c.  Hence  they  believe 
that  to  make  it  essential  to  Christianity  to  assent  to  all  the 
opinions  expressed  by  certain  men,  good  men  though  they 
were,  who  wrote  either  before  or  after  his  time,  involves  a 
denial  of  the  words  of  Christ.  They  believe  that,  according 
to  his  teachings,  true  religion  consists  in  purity  of  heart, 
holiness  of  life,  and  not  in  opinions ;  that  Christianity,  as  it 
existed  in  the  mind  of  Christ,  is  a  life  rather  than  a  belief 

This  class  of  persons  agree  in  the  opinion  that  he  only  is 
a  Christian  who  has  the  spirit  of  Christ ;  that  all  such  as 
these  are  members  of  his  church,  and  that  it  is  composed  ot 
none  others;  therefore  that  membership  in  the  Christian 
church  is  not,  and  cannot,  in  the  nature  of  things,  be  deter- 
mined by  any  human  authority.  Hence  they  deem  all  at- 
tempts to  render  the  church  identical  with  any  outward 
organizations  as  utterly  futile,  not  warranted  by  Christ  him- 
self, and  incompatible  with  its  spiritual  character.  Having 
no  organized  society,  they  have  no  stations  of  authority  or 
superiority,  which  they  believe  to  be  inconsistent  with  the 
Christian  idea,  (Matt.  23  : 8,)  —  "  But  be  not  ye  called  Rabbi  • 
for  one  is  your  Master,  even  Christ ;  and  all  ye  are  brethren." 
(Matt.  20:25,  26,) -—"Ye  know  that  the  princes  of  the 
Gentiles  exercise  dominion  over  them,  and  they  that  are 
great  exercise  authority  upon  them.  But  it  shall  not  be  so 
among  you." 

As  might  be  inferred  from  the  foregoing,  they  discard  a« 
outward  ordinances  as  having  no  place  in  a  spiritual  religion 
the  design  of  which  is  to  purify  the  heart,  and  the  extent  of 
whose  influence  is  to  be  estimated  by  its  legitimate  effects  in 
producing  a  life  of  practical  righteousness,  and  not  by  any 
mere  arbitrary  sign,  which  cannot  be  regarded  as  a  certain 


COME-OUTERb. 


179 


own  re« 

iples  as 

all  that 
lis  testi- 
sayings 
ise  man 
'  believe 

all  the 
igh  they 
vrolves  a 
^cording 
f  heart, 
iy,  as  it 
relief. 
e  only  is 
such  as 
posed  ot 
christian 
•e  deter- 
1  all  at- 
outward 
ist  him- 

Haviiig 
lority  or 
ivith  the 
I  Rabbi- 
ethren." 

of  the 
that  are 
lot  be  so 

}card  a., 
religion 
xtent  of 
fects  in 
by  any 
certain 


indication  of  the  degree  of  spiritual  life,  and  must  consequent* 
ly  be  inefficient  and  unnecessary. 

Their  views  of  worship  correspond,  as  they  believe,  with 
the  spiritual  nature  of  the  religion  they  profess.  They  believe 
that  true  Christian  worship  is  independent  of  time  and  place ; 
that  it  has  no  connection  with  forms,  and  ceremonies,  and  ex- 
ternal arrangements,  any  further  than  these  are  the  exponents 
of  a  divine  life ;  that  it  spontaneously  arises  from  the  pure  in 
heart  at  all  times  and  in  all  places :  in  short,  they  regard  the 
terms  Christian  worship  and  Christian  obedience  as  synony 
mous,  believing  that  he  gives  the  highest  and  only  conclusive 
evidence  of  worshipping  the  Creator,  who  exhibits  in  his  life 
the  most  perfect  obedience  to  his  will.  These  views  they 
consider  in  perfect  harmony  with  the  teachings  of  Jesus,  par- 
ticularly in  his  memorable  conversation  with  the  woman  of 
Samaria. 

They  also  agree  in  the  belief  that  the  religion  of  Christ 
asserts  the  equality  of  all  men  before  God ;  that  it  confers 
upon  no  man,  or  class  of  men,  a  monopoly  of  Heaven's  favors ; 
neither  does  it  give  to  a  portion  of  his  children  any  means  of 
knowing  his  will  not  common  to  the  race.  They  believe  the 
laws  of  the  soul  are  so  phiin  that  they  may  be  easily  compre- 
hended by  all  who  sincerely  seek  to  know  them,  without 
the  intervention  of  any  human  teacher  or  expounder.  Hence 
they  regard  no  teachin?  as  authoritative  but  that  of  the  Spirit 
of  God,  and  reject  al!  priesthoods  but  the  universal  priesthood 
which  Christianity  establishes.  They  believe  that  every  one 
whose  soul  is  imiiued  with  a  knowledge  of  the  truth  is  quali- 
fied to  be  its  minister,  and  it  becomes  his  duty  and  his  pleas- 
ure, by  his  every  word  and  action,  to  preach  it  to  the  world. 
It  follows,  then,  that,  as  Christ  prepares  and  appoints  his  own 
ministers,  and  as  they  receive  their  commissions  only  from 
him,  they  are  accountable  to  him  alone  for  their  exercise, 
md  not  to  any  human  authority  whatsoever.  They  therefore 
reject  all  human  ordinations,  appointments,  or  control,  or  any 
designation  by  man  of  an  order  of  men  to  preach  the  gospel, 
M  invasions  of  h\n  rightful  prerogative. 


t 


180 


COME-OUTERS. 


Amongst  the  prevailing  sins,  against  which  they  feel  bound 
to  bear  testimony,  are  slavery  and  war ;  and  it  is  alleged  as 
the  main  reason  why  many  of  them  have  disconnected  them- 
selves from  the  professedly  Christian  denominations  to  which 
they  belonged,  that  those  bodies  gave  their  sanction  to  those 
anti-Christian  practices.  They  believe  slaveholding  to  be 
sinful  under  all  circumstances,  and  that,  therefore,  it  should 
be  immediately  abandoned.  They  believe,  not  only  that 
national  wars  are  forbidden  by  Christianity,  but  that  the 
taking  of  human  life  for  any  purpose,  by  governments  or  indi- 
viduals, is  incompatible  with  its  spirit.  A  large  proportion 
of  them,  also,  consider  all  resort  to  punishment,  as  a  penalty 
for  crime,  equally  inconsistent  with  the  law  of  love.  Hence 
they  deem  it  their  duty  to  vitlihold  their  voluntary  sanction 
or  support  from  human  governments,  and  nil  institutions 
which  claim  the  right  to  exercise  powers  which  they  thus 
regard  as  unlawful.  '^^ 

In  various  p'aces,  these  persons  hold  meetings  on  the  first 
day  of  the  week,  which  are  conducted  consistently  with  their 
views  of  Christian  freedom  and  equality.  It  is  understood 
that  the  object  of  thus  meeting  together,  is  to  promote  their 
spiritual  welfare.  For  this  purpose,  they  encourage  a  free 
interchange  of  sentiment  on  religious  subjects,  without  any 
restraint  or  formality.  They  have  no  prescribed  exercises, 
but  every  one  is  left  free  to  utter  his  thoughts  as  he  may  feel 
inclined ,  and  even  those  who  differ  from  them  in  opinion  are 
not  only  at  liberty,  but  are  invited,  to  give  expression  to  their 
thoughts.  They  believe  this  to  be  the  only  mode  of  holding 
religious  meetings  consistent  with  the  genius  of  their  reli- 
gion, and  for  an  example  of  like  gatherings  they  refer  to  those 
of  the  primitive  Christians.  They  meet  on  the  first  day  of 
the  Wffk,  not  because  they  believe  it  incumbent  to  devote  that 
portion  of  time  more  than  any  other  to  objects  regarded  as 
peculiarly  religious,  —  for  they  regard  all  days  as  equally  holy, 
and  equally  devoted  to  the  service  of  the  Lord,  —  but  merely 
because  they  have  become  habituated  to  abstain  from  their 


1^'  1 


10*^' 


JUMPERS. 


181 


ordinary  occupations  on  that  day,  and  it  is,  therefore,  the  most 
convenient  time  for  them  to  assemble. 

The  practical  acknowledgment  of  the  moral  equality  of 
the  sexes  is  another  distinguishing  characteristic  of  these 
people.  They  regard  woman  as  equally  qualified  to  hold  any 
station  in  society  from  which  she  is  not  excluded  by  her 
ohysical  disability ;  and  that  she  alone  must  decide  for  her- 
self what  position  she  shall  occupy,  or  what  duties  in  the 
community  she  shall  perform ;  the  control  of  woman  never, 
as  they  conceive,  having  been  delegated  i  man  by  the  Cre- 
ator. Therefore  they  consider  her  equal  i  all  mental  and 
intellectual  pursuits.  And  when  they  associate  together  for 
religious  and  benevolent  objects,  they  exercise  the  various 
duties  pertaining  to  them  indiscriminately. 

The  number  of  persons  who  hold  a  similarity  of  opinions 
on  these  subjects  cannot  be  known.  It  is,  at  present,  com- 
paratively small,  but  rapidly  increasing. 


JUMPERS. 

Persons  so  called  from  the  practice  of  jumping  during 
the  time  allotted  for  religious  worship.  This  singular  prac- 
tice began,  it  is  said,  in  the  western  part  of  Wales,  about 
iiie  year  1760.  It  was  soon  after  defended  by  Mr.  William 
Williams,  (the  Welsh  poet,  as  he  is  sometimes  called,)  in  a 
pamphlet,  which  was  patronized  by  the  abettors  of  jumping 
in  religious  assemblies.  Several  of  the  more  zealous  itiner- 
ant preachers  encouraged  the  people  to  cry  out,  *^Gogoniant" 
(the  Welsh  word  for  glori/^)  **  Aluen,"  (fcc.  &:,c.,  to  put  them- 
selves in  violent  agitations,  and,  finally,  to  jump  until  they 
were  quite  exhausted,  so  as  often  to  be  obliged  to  fall  down 
on  the  floor,  or  the  field,  where  this  kind  of  worship  was 
held. 

16 


183 


BAPTISTS. 


if 


<«S 


BAPTISTS.  \ 

This  denomination  of  Christians  holds  that  a  personal  pro- 
cssion  of  faith  and  an  immersion  in  water  are  essential  to 
baptism.  There  are  several  bodies  of  Baptists  in  the  United 
States,  which  will  be  found  under  their  different  names.  The 
Regular  or  Associated  Baptists  are,  in  sentiment,  moderate 
Calvinists,  and  form  the  most  numerous  body  of  Baptists  in 
this  country. 

The  Baptists  being  Independent,  or  Congregational,  in  their 
form  of  church  government,  their  ecclesiastical  assemblies 
disclaim  all  right  to  interfere  with  the  concerns  of  individual 
churches.  Their  public  meetings,  by  delegation  from  different 
churches,  are  held  for  the  purpose  of  mutual  advice  and  im- 
provement, but  not  for  the  general  government  of  the  whole 
body.  ? 

The  following  Declaration  of  Faith,  with  the  Church  Cove- 
nant, was  recently  published  by  the  Baptist  Convention  of  New 
Hampshire,  and  is  believed  to  express,  with  little  variation,  the 
general  sentiments  of  the  Regular  or  Associated  Baptists :  - 

"  I.  Of  the  Scriptures.  —  We  believe  the  Holy  Bible 
was  written  by  men  divinely  inspired,  and  is  a  perfect  treasure 
of  heavenly  instruction ;  that  it  has  God  for  its  Author,  salva- 
tion for  its  end,  and  truth,  without  any  mixture  of  error,  for 
its  matter  ;  that  it  reveals  the  principles  by  which  God  will 
judge  us,  and  therefore  is,  and  shall  remain  to  the  end  of 
the  world,  the  true  centre  of  Christian  union,  and  the  supreme 
standard  by  which  all  human  conduct,  creeds,  and  opinions, 
should  be  tried. 

"II.  Of  THE  TRUE  God.  —  That  there  is  one,  and  only 
one,  true  and  living  God,  whose  name  is  JEHOVAH,  the 
Maker  and  Supreme  Ruler  of  heaven  and  earth  ;  inexpressi- 
bly glwious  in  holiness;  worthy  of  all  possible  honor,  confi- 
dence, and  love ;  revealed  under  the  personal  and  relative 
distinctions  of  the  Father,  the  Son,  and  the  Holy  Ghost ; 


n- 


BAPTISTS. 


183 


equal  in  every  divine  perfection,  and  executing  distinct  but 
harmonious  oflices  in  the  great  work  of  redemption. 

«*  III.  Of  the  Fall  of  Man.  —  That  man  was  created  in 
a  state  of  holiness,  under  the  law  of  his  Maker,  but  by  volun- 
tary transgression  fell  from  that  holy  and  happy  state;  in 
consequence  of  which  all  mankind  are  now  sinners,  not  by 
constraint,  but  choice ;  being  by  nature  utterly  void  of  that 
holiness  required  by  the  law  of  God,  wholly  given  to  the  grat- 
ification of  the  world,  of  Satan,  and  of  their  own  sinful  pas- 
sions, and  therefore  under  just  condemnation  to  eternsd  ruin, 
without  defence  or  excuse. 

"  IV.  Of  the  Way  of  Salvation.  —  That  the  salvation 
of  sinners  is  wholly  of  grace,  through  the  mediatorial  offices 
of  the  Son  of  God,  who  took  upon  him  our  nature,  yet  with- 
out sin ;  honored  the  law  by  his  personal  obedience,  and 
made  atonement  for  our  sins  by  his  death ;  being  risen  from 
the  dead,  he  is  now  enthroned  in  heaven ;  and  uniting  in  his 
wonderful  person  the  tenderest  sympathies  with  divine  per- 
fections, is  every  way  qualified  to  be  a  suitable,  a  compas- 
sionate, and  an  all-sufficient  Savior. 

"  V.  Of  Justification.  —  That  the  great  gospel  blessing 
which  Christ,  of  his  fulness,  bestows  on  such  as  believe  in 
him,  is  justification  ;  that  justification  consists  in  the  pardon 
of  sin  and  the  promise  of  eternal  life,  on  principles  of  right- 
eousness ;  that  it  is  bestowed,  not  in  consideration  of  any 
works  of  righteousness  which  we  have  done,  but  solely 
through  his  own  redemption  and  righteousness ;  that  it  brings 
us  into  a  state  of  most  blessed  peace  and  favor  with  God,  and 
secures  every  other  blessing  needful  for  time  and  eternity. 

"  VI.  Of  the  Freeness  of  Salvation.  —  That  the  bless- 
ings of  salvation  are  made  free  to  all  by  the  gospel ;  that  it 
is  the  immediate  duty  of  all  to  accept  them  by  a  cordial  and 
obedient  faith ;  and  that  nothing  prevents  the  salvation  of 
the  greatest  sinner  on  earth,  except  his  own  voluntary  refusal 
to  submit  to  the  Lord  Jesus  Christ ;  which  refusal  will  sub- 
ject him  to  an  aggravated  condemnation. 

"  VII.   Of  Grace  in  Regeneration.  —  That,  in  order  to 


184 


BAPTISTS. 


<•  ••'  «... 


hi 


4i    . 


iw,:  *, 


be  saved,  we  must  be  regenerated,  or  born  again ;  that  regen- 
eration consists  in  giving  a  holy  disposition  to  the  mind,  ;  ud 
is  effected  in  a  manner  above  our  comprehension  or  calcula- 
tion, by  the  power  of  the  Holy  Spirit,  so  as  to  secure  our 
voluntary  obedience  to  the  gospel ;  tmd  that  its  proper  evi- 
dence is  found  in  the  holy  fruit  vvhicli  we  bring  forth  to  the 
glory  of  God.     . 

"  VIII.  Of  God's  Purpose  of  Grace.  —  That  election  is 
he  gracious  purpose  of  God,  according  to  which  he  regener- 
ates, sanctifies,  and  saves  sinners ;  that,  being  perfectly  con- 
sistent with  the  free  agency  of  man,  it  comprehends  all  the 
means  in  connection  with  the  end ;  that  it  is  a  most  glorious 
display  of  God's  sovereign  goodness,  being  infinitely  wise, 
holy,  and  unchangeable;  that  it  utterly  excludes  boasting,  and 
promotes  humility,  prayer,  praise,  trust  in  God,  and  active 
imitation  of  his  free  mercy ;  that  it  encourages  the  use  of 
means  in  the  highest  degree ;  that  it  is  ascertained  by  its 
effects  in  all  who  believe  the  gospel ;  is  the  foundation  of 
Christian  assurance ;  and  that  to  ascertain  it  with  regard  to 
ourselves,  demands  and  deserves  our  utmost  diligence. 

"IX.  Of  the  Perseverance  of  Saints.  —  That  such 
only  are  real  believers  as  endure  unto  the  end;  that  their 
persevering  attachment  to  Christ  is  the  grand  mark  which 
distinguishes  them  from  superficial  professors  ;  that  a  special 
Providence  watches  over  their  welfare ;  and  they  are  kept  by 
the  power  of  God  through  faith  unto  salvation. 

"X.  Harmopjy  of  the  Law  and  Gospel.  —  That  the 
law  of  God  is  the  eternal  and  unchangeable  rule  of  his  moral 
government ;  that  it  is  holy,  just,  and  good  ;  and  that  the  in- 
ability which  the  Scriptures  ascribe  to  fallen  men  to  fulfil  its 
precepts,  arises  entirely  from  their  love  of  sin ;  to  deliver 
them  from  which,  and  to  restore  them,  through  a  Mediator, 
to  unfeigned  obedience  to  the  holy  law,  is  one  great  end  of 
the  gospel,  and  of  the  means  of  grace  connected  with  the 
establishment  of  the  visible  church. 

"  XI.  Of  a  Gospel  Church.  —  That  a  visible  church  of 
Christ  is  a  congregation  of  baptized  believers,  associated  by 


BAPTISTS. 


185 


h  of 
d  by 


covenant  in  the  faith  and  fellowship  of  the  gospel;  observing 
the  ordinances  of  Christ;  governed  by  his  laws  ;  and  exercis- 
ing the  gifts,  rights,  and  privileges,  invested  in  them  by  his 
word  ;  that  its  only  proper  officers  are  bishops,  or  pastors,  and 
deacons,  whose  qualifications,  claims,  and  duties,  are  defined 
in  the  Epistles  to  Timothy  and  Titus. 

"  XII.  Of  Baptism  and  the  Lord's  Supper.  —  That 
Christian  baptism  is  the  immersion  of  a  believer  in  water,  in 
the  name  of  the  Father,  Son,  and  Spirit ;  to  show  forth,  in  a 
solemn  and  beautiful  emblem,  our  faith  in  a  crucified,  buried, 
and  risen  Savior,  with  its  purifying  power ;  that  it  is  pre- 
requisite to  the  privilege."-  of  a  church  relation,  and  to  the 
Lord's  supper,  in  which  t  .nembers  of  the  church,  by  the 
use  of  bread  and  wine,  are  to  commemorate  together  the 
dying  love  of  Christ,  —  preceded  always  by  solemn  self-exam- 
ination. 

"  XIIL  Op  the  Christian  Sabbath.  —  That  the  first  day 
of  the  week  is  the  Lord's  day,  or  Christian  Sabbath,  and  is  to 
be  kept  sacred  to  religious  purposes,  by  abstaining  from  all 
secular  labor  and  recreations ;  by  the  devout  observance  of 
all  the  means  of  grace,  both  private  and  public;  and  by 
preparation  for  that  rest  which  remaineth  for  the  people  of 
God. 

"  XIV.  Of  Civil  Government.  —  That  civil  gos^ernment 
is  of  divine  appointment,  for  the  interests  of  good  order  of 
human  society ;  and  that  magistrates  are  to  be  prayed  for, 
conscientiously  honored,  and  obeyed,  except  in  things  opposed 
to  the  will  of  our  Lord  Jesus  Christ,  who  is  the  only  Lord  of 
the  conscience,  and  the  Prince  of  the  kings  of  the  earth. 

"XV.  Of  the  Righteous  and  the  Wicked. —  That 
there  is  a  radical  and  essential  difference  between  the  right- 
eous and  the  wicked;  that  such  only  as  through  faith  are 
justified  in  the  name  of  the  Lord  Jesus,  and  sanctified  by  tlie 
Spirit  of  our  God,  are  truly  righteous  in  his  esteem ;  while  all 
such  as  continue  in  impenitence  and  unbelief  are  in  his  siulit 
wicked,  and  under  the  curse ;  and  this  distinction  holds 
among  men  both  in  and  after  death. 
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186 


BAPTISTS. 


**  XVI.  Of  the  World  to  come.  —  That  the  end  of  this 
world  is  approaching ;  that,  at  the  last  day,  Christ  will  descend 
from  heaven,  and  raise  the  dead  from  the  grave  to  final  retri- 
hutiou ;  that  a  solemn  separation  will  then  take  place ;  that 
the  wicked  will  be  adjudged  to  endless  punishment,  and  the 
righteous  to  endless  joy ;  and  that  this  judgment  will  fix 
forever  the  final  state  of  men,  in  heaven  or  hell,  on  prin- 
ciples of  righteousness.  V.       ■,,■ 

"  Church  Covenant.  —  Having  been,  as  we  trust,  brought 
by  divine  grace  to  embrace  the  Lord  Jesus  Christ,  and  to  give 
up  ourselves  wholly  to  him,  we  dg  now  solemi.  ly  and  joyfully 
covenant  with  each  other,  to  walk  together  in  rim  with 
BROTHERLY  LOVE,  to  his  glory  as  our  common  Lord.  We 
do,  therefore,  in  his  strength  engage, 

**  That  we  will  exercise  a  mutual  care,  as  members  one  of 
another,  to  promote,  the  growth  of  the  whole  body  in  Christian 
knowledge,  holiness,  and  comfort ;  to  the  end  that  we  may 
8tand  perfect  and  complete  in  all  the  will  of  God. 

"  That,  to  promote  and  secure  this  object,  we  will  uphold 
the  public  worship  of  God  and  the  ordinances  of  his  house, 
and  hold  constant  communion  with  each  other  therein ;  that 
we  will  cheerfully  contribute  of  our  property  for  the  support 
of  the  poor,  and  for  the  maintenance  of  a  faithful  ministry  of 
the  gospel  among  us. 

«  That  we  Mrill  not  omit  closet  and  family  religion  at  home, 
nor  allow  ourselves  in  the  too  common  neglect  of  the  great 
duty  of  religiously  training  up  our  children,  and  those  under 
our  care,  with  a  view  to  the  service  of  Christ  and  the  enjoy- 
ment of  heaven. 

"  That  we  will  walk  circumspectly  in  the  world,  that  we 
may  win  their  souls ;  remembering  that  God  hath  not  given 
us  the  spirit  of  fear,  but  of  power,  and  of  love,  and  of  a  sound 
mind ,  that  we  are  the  light  of  the  world  and  the  salt  of  the 
earth,  and  that  a  city  set  on  a  hill  cannot  be  hid. 

"  That  we  will  frequently  exhort,  and,  if  occasion  shJl 
require,  admonish,  one  another,  according  to  Matthew  16th, 
in  the  spirit  of  meekness ;  considering  ourselves,  lest  we  also 


(J 


■v     f 


1 


BAPTISTS. 


187 


be  tempted ;  and  that,  as  in  baptism,  we  have  been  buried 
with  Christ,  and  raised  again,  so  there  is  on  us  a  special  . 
obligation  henceforth  to  walk  in  newness  of  life. 

"And  may  the  God  of  peace,  who  brought  again  from 
the  dead  our  Lord  Jesus,  that  great  Shepherd  of  the  sheep, 
through  the  blood  of  the  everlasting  covenant,  make  us  per- 
fect in  every  good  work  to  do  his  will ;  working  in  us  that 
which  is  well  pleasing  in  his  sight,  through  Jesus  Christ ;  to 
whom  be  glory  forever  and  ever.     Amen." 

(See  Matt.  3:5,6,11,13—16;  20:22,23;  21:25;  28. 
19.  Mark  1 :  4,  5,  8,  9,  10 ;  11 :  30 ;  16 :  15,  16.  Luke  3  : 
3,7,12,16,21;  7:29,30;  12:50;  20:4.  Johnl:28,31, 
33;  3:22,23;  4:1,2.  Acts  1  :5,  22;  2  :  38,  41 ;  8  :  12, 
13,  36—39;  9:18;  10:37,  47,48;  13:24;  16:15,  33; 
18  r8, 25  ;  19  :  4,5 ;  22  :  16.  Rom.  6  :  3,  4.  1  Cor.  1 :  13 
—17;  10:2;  12- 13;  15:29.  Gal.  3  :  27.  Eph.  4  :  5. 
Col.  2  :  12.     Heb.  6:2.     1  Pet.  3 :  21.) 

"  This  denomination  claims  an  immediate  descent  from  the 
apostles,  and  asserts  that  the  constitution  of  their  churches  is 
from  the  authority  of  Jesus  Christ  himself,  and  his  immediate 
successors.  Many  others,  indeed,  deduce  their  origin  as  a 
sect  from  much  later  times,  and  affirm  that  they  first  sprang 
up  in  Germany  in  the  sixteenth  century.  This  denomination 
of  Christians  is  distinguished  from  others  by  their  opinion* 
respecting  the  mode  and  subjects  of  baptism.  Instead  of 
administering  the  ordinance  by  sprinkling  or  pouring  water, 
they  maintain  that  it  ought  to  be  administered  only  by  im- 
mersion :  such,  they  insist,  is  the  meaning  of  the  Greek  word 
baptixoy  to  wash  or  dip,  so  that  a  command  to  baptize  is  a 
command  to  immerse.  They  also  defend  their  practice  from 
the  phrase  buried  with  him  in  baptismy  from  the  first  admin- 
istrators' repairing  to  rivers,  and  the  practice  of  the  primitive 
church,  after  the  apostles. 

"  With  regard  to  the  subjects  of  baptism,  this  denomination 
alleges  that  it  ought  not  to  be  administered  to  children  or 


188 


BAPTISTS. 


infants  at  all,  nor  to  adults  in  general ;  but  to  those  only  who 
.profess  repentance!  for  sin  and  faith  in  Christ.  Our  Savior's 
commission  to  his  apostles,  by  which  Christian  baptism  was 
instituted,  is  to  go  and  teach  all  nations,  baptizing  them,  &c. ; 
that  is,  not  to  baptize  all  they  meet  with,  but  first  to  examine 
and  instruct  them,  and  whoever  will  receive  instruction,  to 
baptize  in  the  name,  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost.  This  construction  of  the  passage  is  confirmed 
by  another  passage  —  *  Go  ye  into  all  the  world,  and  preach 
the  gospel  to  every  creature ;  he  that  believcth,  and  is  bap- 
tizcd,  shall  be  saved.'  To  such  persons,  and  to  such  only, 
this  denomination  says,  baptism  was  administered  by  the 
apostles  and  the  immediate  disciples  of  Christ ;  for  those  who 
were  baptized  in  primitive  times  are  described  as  repenting 
of  their  sins,  and  believing  in  Christ.  (See  Acts  2  :  38,  8  : 
37,  and  other  passages  of  Scripture.)        ■     ^X     • 

"  They  further  insist  that  all  positive  institutions  depend 
entirely  upon  the  will  and  declaration  of  the  institutor ;  and 
that,  therefore,  reasoning  by  analogy  from  previous  abrogated 
rites  is  to  be  rejected,  and  the  express  commands  of  Christ 
respecting  the  mode  and  subjects  of  baptism  ought  to  be  our 
only  rule. 

"They  observe  that  the  meaning  of  the  word  baptizj 
signifies  immersion  or  dipping  only ;  that  John  baptized  in 
Jordan  ;  that  he  chose  a  place  where  there  was  much  water  ; 
that  Jesus  came  up  out  of  the  water ;  that  Philip  and  the 
eunuch  went  down  both  into  the  water ;  that  the  terms 
washing,  purifying,  burying  in  baptism,  so  often  mentioned 
m  Scripture,  allude  to  this  mode ;  that  immersion  only  was 
the  practice  of  the  apostles  and  the  first  Christians ;  and  that 
it  was  only  laid  aside  from  the  love  of  novelty,  and  the  cold- 
ness of  our  climate.  These  positions,  they  think,  are  so 
clear  from  Scripture,  and  the  history  of  the  church,  that 
they  stand  in  need  of  but  little  argument  to  support  them  " 

There  are  some  interesting  facts  connected  with  the  histO' 


BAPTISTS. 


189 


ry  of  the  Baptists  in  America.  In  1631,  the  Rev.  Roger 
Williams,  who  had  been  a  clergyman  of  the  church  of  Eng- 
land, but,  disliking  its  formalities,  seceded,  and  ranged  him 
self  with  the  Nonconformists,  fled  to  America  from  the  per- 
secutions which  then  raged  in  England.  The  great  princi- 
ples of  civil  and  religious  liberty  were  not  then  understood  i>i 
the  western  world,  and,  as  Mr.  Williams  was  a  man  of  in- 
trepid firmness  in  advocating  those  principles,  we  are  not 
surprised  at  the  excitement  and  opposition  which  his  doctrines 
awakened.  He  settled  first  in  Salem,  New  England,  tlie 
magistracy  of  which  condemned  his  opinions,  and  subsequent- 
ly sentenced  him  to  banishment  Under  that  cruel  act  of 
legislation,  he  was  driven  from  his  family,  in  the  midst  of 
winter,  to  seek  for  refuge  among  the  wild  Indians.  After 
great  sufferings,  having  conciliated  the  Indians,  he  com- 
menced the  formation  of  a  colony,  to  which  he  gave  the 
name  of  Providence,  situate  in  Rhode  Island,  a  name  which 
it  still  bears.  .  >         ; 

Thus  he  became  the  founder  of  a  new  order  of  things. 
Several  of  his  friends  afterwards  joined  him,  and  in  that  infant 
settlement  he  sustained  the  twofold  character  of  minister  and 
lawgiver.  He  forme  1  a  constitution  on  the  broad  principle 
of  civil  and  religious  liberty,  and  thus  became  the  first  ruler 
that  recognized  equal  rights.  Nearly  a  century  and  a  half 
after  that,  when  the  Americans  achieved  their  independence, 
thirteen  of  the  states  united  in  forming  a  government  for 
themselves,  and  adopted  that  principle;  thus  America  be- 
came, what  the  little  colony  of  Providence  had  been  before, 
a  refuge  for  the  persecuted. for  conscience  sake.  It  has  been 
well  observed  that  the  millions  in  both  hemispheres  who  are 
now  rejoicing  in  the  triumph  of  liberal  principles,  should 
unite  in  erecting  a  monument  to  perpetuate  the  memory  of 
Roger  Williams,  the  first  governor  who  held  liberty  of 
conscience,  as  well  as  of  person,  to  be  the  birthright  of 
man. 

In  the  year  1639,  Mr.  Williams  formed  the  Jirst  Ba]  tist 


190 


ANABAPTISTS FREE-WILL    BAPTISTS. 


church  in  America,  at  Providence.  Throughout  succeeding 
years,  few  changes,  comparatively,  were  experienced  in  the 
movements  of  the  Baptist  denomination  on  this  vast  continent. 
Baptist  churches  multiplied  exceedingly,  until  they  assumed 
a  leading  attitude  among  the  religious  communities  of  Amer- 
ica. They  have  amply  provided  for  an  efficient  and  learned 
ministry,  and  the  extraordinary  revivals  with  which  they  have 
been  frequently  favored,  invest  them  with  a  moral  strength 
and  glory  which  cannot  be  contemplated  but  with  astonish- 
ment and  admiration.      - 


ANABAPTISTS. 


Those  who  maintain  that  baptism  ought  always  to  be  per- 
formed by  immersion.  The  word  is  compounded  of  ana, 
"  new,"  and  baptistes,  **  a  Baptist,"  signifying  that  those  who 
have  been  baptized  in  their  infancy,  ought  to  be  baptized 
anew.  It  is  a  word  which  has  been  indiscriminately  applied 
to  Christians  of  very  different  principles  and  practices.  The 
English  and  Dutch  Baptists  do  not  consider  the  word  as 
at  all  applicable  to  their  sect,  because  those  persons  whom 
they  baptize  they  consider  as  never  having  been  baptized 
before,  although  they  have  undergone  what  they  term  the 
ceremony  of  sprinkling  in  their  infancy. 


FREE-WILL  BAPTISTS. 

The  first  church  gathered,  of  this  order,  was  in  New 
Durham,  N.  H.,  in  the  year  1780,  principally  by  the  instru- 
mentality of  Elder  Benjamin  Randall,  who  then  resided  in 


m^ 


SEYEMTH-OAT   BAPTISTS. 


191 


that  town.  Soon  after,  several  branches  were  collected, 
which  united  with  this  church;  and  several  preachers,  of 
different  persuasions,  were  brought  to  see  the  beauties  of  a 
free  salvation,  and  united  as  fellow-laborers  with  Elder 
Randall.  : 

They  believe  that,  by  the  death  of  Christ,  salvation  was 
provided  for  all  men;  that,  through  faith  in  Christ,  and 
sanctification  of  the  Spirit, — though  by  nature  entirely  sin- 
ners, —  all  men  may,  if  they  improve  every  means  of  grace 
in  their  power,  become  new  creatures  in  this  life,  and,  after 
death,  enjoy  eternal  happiness ;  that  all  who,  having  actual- 
ly sinned,  die  in  an  unrenewed  state,  will  suffer  eternal 
misery. 

Respecting  the  divine  attributes  of  the  Father,  Son,  and 
Holy  Spirit,  they  in  substance  agree  with  other  Orthodox 
Christians.  They  hold  the  holy  Scriptures  to  be  their  only 
rule  of  religious  faith  and  practice,  to  the  exclusion  of  all 
written  creeds,  covenants,  rules  of  discipline,  or  articles  of 
organization.  They  consider  that  elders  and  deacons  are 
the  officers  of  the  church  designed  in  the  Scriptures,  and 
maintain  that  piety,  and  a  call  to  the  work,  are  the  essen- 
tial qualifications  of  a  minister,  without  regard  to  literary 
attainments. 


SEVENTH-DAY  BAPTISTS, 

OB 

SABBATARIANS, 


Are  those  who  keep  the  seventh  day  of  the  week  as  the 
Sabbath.  They  are  to  be  found  principally,  if  not  wholly, 
among  the  Baptists.  They  object  to  the  reasons  which  are 
generally  alleged  for  keeping  the  first  day,  and  assert  that  the 
change  from  the  seventh  to  the  first  was  effected  by  Constau- 


192 


SIX-PRINCIPLE    BAPTISTS. 


tine,  on  his  conversion  to  Christianity,  A.  D.  321.  The 
three  following  propositions  contain  a  summary  of  their  prin- 
ciples as  to  this  article  of  the  Sahbath,  by  which  they  stand 
distinguished: —  :     -J?         7-     ':     k^      ,      ;  '     t 

1.  That  God  hath  required  the  seventh  or  last  day  of  ever) 
week  to  be  observed  by  mankind,  universally,  for  the  weekly 
Sabbath. 

2.  That  this  command  of  God  is  perpetually  binding  on 
man  till  time  shall  be  no  more. 

3.  That  this  sacred  rest  of  the  seventh-day  Sabbath  is  not 
by  divine  authority  changed  from  the  seventh  and  last  to  the 
first  day  of  the  week,  and  that  the  Scripture  doth  nowhere 
require  the  observation  of  any  other  day  of  the  week  for  the 
weekly  Sabbath,  but  the  seventh  day  only.  They  bold,  in 
common  with  other  Christians,  the  distinguishing  doctrines 
of  Christianity.         .      -.  ,  •»        •     • 


SIX-PRINCIPLE  BAPTISTS. 


This  appellation  is  given  to  those  who  hold  the  imposition 
of  hands,  subsequent  to  baptism,  and  generally  on  the  ad- 
mission of  candidates  into  the  church,  as  an  indispensable 
prerequisite  for  church  membership  and  communion.  They 
support  their  peculiar  principle  chiefly  from  Heb.  6 :  1, 
2  —  "Therefore,  leaving  the  principles  of  the  doctrine  of 
Christ,  let  us  go  on  unto  perfection;  not  laying  again  the 
foundation  of  repentance  from  dead  works,  and  faith  toward 
God,  of  the  doctrine  of  biiptism,  and  of  laying  on  of  hands, 
and  of  resurrection  of  the  dead,  and  of  eternal  judgment. " 
As  these  two  verses  contain  six  distinct  propositions,  one  of 
which  is  the  laying  on  of  hands,  these  brethren  have,  from 
thence,  acquired  the  name  of  Sir^Principle  Baptists^  to 
distinguish  them  from  others,  whom  they  sometimes  call 
Fiv€'Principle  Baptists.  They  have  fourteen  churches  in 
Massachusetts  and  Rhode  Island. 


,    -                                                                          '                     *                     .                                                                                     V                              ' 

' 

<IUAKER   BAPTISTS PEDOBAPTISTS.                193 

aUAKER  BAPTISTS,     . 

OK                                   •■•-'", 

KEITHIANS. 

• 

A  PARTY  from  the  society  of  Friends,  in  Pennsylvania, 

separated  in  the  year  1691.  It  was  headed  by  the  famous 
George  Keith.  They  practised  baptism,  and  received  the 
Lord's  supper,  but  retained  the  language,  dress,  and  man- 
ners, of  the  Friends,,  or  Quakers. 


PEDOBAPTISTS 

Are  those  who  practise  the  baptism  of  children,  without 
regard  to  personal  faith. 

^  Pedobaptists,  in  common  with  all  others,  claim  for  their 
practice  an  apostolical  origin ;  and,  although  they  differ  much 
in  theological  opinions,  in  forms  of  church  government,  and 
modes  of  worship,  yet  they  all  adopt  substantially  the  same 
mode  of  reasoning  in  their  defence  of  pedobaptism.  They 
say  that  the  church,  under  both  the  old  and  new  dispensa- 
tions, has  ever  been  the  same,  although  under  a  different 
form ;  that  infants,  as  well  as  parents,  were  admitted  in'  ■■'■  the 
church  under  the  earlier  dispensations,  the  rite  of  circvtn- 
cision  being  the  sign  of  their  introduction  into  it ;  and  that 
the  Christian  dispensation  (as  the  Savior  came  not  to  de- 
stroy, but  to  fulfil,  the  law  and  the  prophets)  did  not  annul 
or  abridge  any  of  the  privileges  of  the  church  that  were  pos- 
sessed under  the  dispensations  of  former  times.  But  as  the 
right  of  children,  who  are  bound  to  their  parents  by  the 
strongest  natural  tie,  to  be  solemnly  and  visibly  dedicated  to 
God,  and  to  come  within  the  pale  and  under  the  watch  of  the 
church,  is  a  blessing  and  a  privilege,  we  are  entitled  to  ask 
for  the  passages  in  the  New  Testament  which  require  its 
17 


..  .,:.,^,^.... 


194 


PKDOBAPTISTS. 


•bandonment.  We  take  it  for  granted,  that  children  are  to 
be  publicly  dedicated  to  God,  now,  as  in  fbrmer  times,  unless 
some  positive  directions  can  be  shown  to  the  contrary.  It 
appearing,  therefore,  that  children  may  be  dedicated  to  God, 
by  their  parents,  in  some  public  and  visible  way,  and  there 
remaining  do  outward  ceremony,  und^  the  Christian  dispen- 
sation, suitable  to  that  purpose,  but  b^tism,  we  infer  that 
baptism  is  designed  to  take  the  place  of  circumcisicm,  and 
that  children  may  be  baptized.  And  these  views  are  thought 
to  be  encouraged  by  the  affectionate  saying  of  Christ,  *'  Suf- 
fer little  children  to  come  unto  me,  and  forbid  them  not,  for 
of  such  is  the  kingdom  of  God."     (Mark  10 :  14.) 

A  second  argument  in  favor  of  infant  baptism  is  derived 
from  the  repeated  accounts,  in  the  Acts,  of  the  baptism  of 
whole  families.  The  families  referred  to  are  those  of  Lydia, 
a  seller  of  purple  in  the  city  of  Thyatira,  of  the  jailer,  in  the 
same  city,  a(nd  of  Cornelius^  the  centurion,  of  Cssarea. 
Instances  of  this  kind  are  not  to  be  considered  as  conclusive< 
ly  proving  the  Scripture  authority  of  infant  baptism  of  them- 
selves ;  but  they  form  a  presumptive  argument,  in  its  favor, 
of  great  weight. 

And,  further,  it  may  be  shown,  from  ecclesiastical  history, 
that  the  baptism  of  infants  was  practised  in  the  time  of  the 
primitive  Christians.  This  being  the  fact,  the  conclusion 
seems  to  fdlow  irresistibly,  that  they  received  the  practice 
from  the  apostles,  and  that  it  was,  therefore,  known  and 
recognized  by  the  Savi<Hr  himself;  and,  if  it  were  known  and 
recognized  by  him,  or  even  introduced,  subsequently  and 
solely,  by  those  he  commissioned,  it  must  be  received,  in 
either  case,  »3  the  will  of  Christ,  and  as  a  law  of  the  Chris- 
tian dispensation. 

Again,  they  say  that  the  particular  mode  of  baptism  can 
not  be  determined  from  the  meaning  of  the  word  baptizo, 
which  may  mean  either  to  immerse  or  to  lave,  according  to 
the  particular  connection  in  which  it  is  found.     (See  Mark 
7:4.     Heb.  9:10.) 

None  of  the  accounts  of  baptism,  which  are  given  m  the 


PED0BA»TIST9. 


195 


New  Testament,  necessarily  imply  that  it  was  performed  by 
immersion.  It  is  true  the  Savior  and  the  eunuch,  when  the) 
were  baptized,  went  up  out  of,  or  rather  fromy  the  water ; 
but  the  inference  that  they  went  tmdtr  the  water,  which  is 
sometimes  drawn  from  these  expressions,  does  not  aj^ar  to 
be  sufficiently  warranted. 

The  circumstances  attending  the  baptism  of  the  jailer  and 
his  family  are  of  such  a  nature  as  to  render  the  opinion  of 
its  being  performed  by  immersion  improbable.  The  baptism 
was  evidently  performed  at  midnight,  and  within  the  limits 
of  the  prison,  —  a  time  and  a  situation  evidently  implying 
some  other  mode  than  plunging..  Similar  views  will  hold  in 
respect  to  the  baptism  of  the  three  thousand  at  the  season  of 
Pentecost 

As,  therefore,  there  are  no  passages  of  Scripture  which 
positively  require  immersion,  but  various  scriptural  con- 
siderations against  it,  besides  its  being  always  inconvenient, 
and  not  unfrequently  impracticable,  the  Pedobaptists  have 
ever  thought  it  fit  and  requisite,  as  a  general  rule,  to  practisf 
baptism  by  sprinkling  or  laving. 

The  Greek  church,  in  all  its  branches,  —  whether  in  the 
frozen  regions  of  Siberia,  or  in  the  torrid  zone,  —  practise 
trine  immersion.  All  Pedobaptists  require  of  adults,  who 
seek  for  baptism,  a  personal  profession  of  their  faith,  and 
so  far  agree  with  the  Baptists.  They  also,  with  the  Baptists, 
allow  immersion  to  be  valid  baptism ;  but,  in  opposition  to 
them,  the  Baptists  deny  that  any  other  mode  of  administering 
this  rite  is  valid.  (See  Exod.  14 :  22.  Isa.  44  :  3.  Matt. 
3:11;  19:13.  Mark7:4.  Acts2:  39;  19:  2,  5.  Rom. 
4 :  11 ;  11 :  17.  1  Cor.  7 :  14 ;  10 :  2.  Eph.  chap.  2.  Heb. 
9 :  10,  13,  14.) 

The  term  Pedohaptist  is  derived  from  two  Greek  words  -^ 
paiSf  a  child,  and  haptismos.,  baptism.  This  mode  of  baptism 
is  practised  by  nearly  the  whole  Christian  world,  except  the 
Baptists  and  Friends. 


196 


ANTI-PEDOBAPTISTS UNITARIANS. 


ANTI-PEDOBAPTISTS. 

A  NAME  given  to  those  who  object  to  the  baptism  of 
nfants.  The  word  is  derived  from  the  Greek  words  signi- 
fying against  f  a  child,  and  /  baptize. 


UNITARIANS. 


Those  Christians  who  are  usually  designated  by  this  name 
in  the  United  States,  and  who  are  also  called  Liberal  Chris- 
tians, are  mostly  Congregationalists,  and  are  found  princi- 
pally in  New  England.  k 

They  acknowledge  no  other  rule  of  faith  and  practice  than 
the  holy  Scriptures,  which  they  consider  it  the  duty  of  every 
man  to  search  for  himself,  prayerfully,  and  with  the  best 
exercise  of  his  understanding.  They  reject  all  creeds  of 
human  device,  as  generally  unjust  to  the  truth  ol'  God  and 
the  mind  of  man,  tending  to  produce  exclusiveness,  bigotry, 
and  divisions,  and  at  best  of  doubtful  value.  They  regard, 
however,  with  favor  the  earliest  creed  on  record,  commonly 
called  the  Apostles',  as  approaching  nearest  to  the  simplicity 
of  the  gospel,  and  as  imbodying  the  grand  points  of  the 
Christian  faith. 

They  adopt  the  words  of  St.  Paul,  (1  Cor.  8  :  6,)  "  To  us 
there  is  but  one  God,  the  Father,  of  whom  are  all  things,  and 
toe  in  him ;  and  one  Lord  Jesus  Christ,  by  whom  are  all 
things,  and  we  by  him."  They  make  great  account  of  the 
doctrine  of  God's  paternal  character  and  government,  and 
continually  set  it  forward  as  the  richest  source  of  consolation, 
and  the  most  powerful  motive  to  repentance  and  improve- 
ment. 

Receiving  and  trusting  in  Christ  as  tneir  Lord,  Teachei, 
Mediator,   Intercessor,   Savior,  they   hold   in    less    esteem 


UNITARIANS. 


197 


.han  many  other  sects,  nice  theological  questions  and  specu- 
ations  concerning  his  precise  rank,  and  the  nature  of  his 
relation  to  God.  They  feel  that  by  honoring  him  as  the  Son 
of  God,  they  honor  him  as  he  desired  to  be  honored ;  and 
that  by  obeying  and  imitating  him,  they  in  the  best  manner 
show  their  love.    ,  - 

They  believe  that  the  Holy  Ghost  is  not  a  distinct  person 
in  the  Godhead,  but  that  power  of  God,  that  divine  influence, 
by  which  Christianity  was  established  through  miraculous 
aids,  and  by  which  its  spirit  is  still  shed  abroad  in  the  hearts 
of  men. 

They  advocate  the  most  perfect  toleration.  They  regard 
CHARITY  as  the  crowning  Christian  grace,  —  the  end  of  the 
commandment  of  God.  They  consider  a  pure  and  lofty 
morality  as  not  only  inseparable  from  true  religion,  but  the 
most  acceptable  service  that  man  can  render  to  his  Maker, 
and  the  only  indubitable  evidence  of  a  believing  heart. 

They  believe  that  sin  is  its  own  punishment,  and  virtue  its 
own  rewarder ;  that  the  moral  consequences  of  a  man's  good 
or  evil  conduct  go  with  him  into  the  future  life,  to  afford  hira 
remorse  or  satisfaction ;  that  God  will  be  influenced  in  all 
his  dealings  with  the  soul  by  mercy  and  justice,  punishing 
no  more  severely  than  the  sinner  deserves,  and  always  for  a 
benevolent  end.  Indeed,  the  greater  part  of  the  denomina- 
tion are  Restorationists. 

Unitarians  consider  that,  besides  the  Bible,  all  the  Ante- 
Nicene  fathers  —  that  is,  all  Christian  writers  for  three 
centuries  after  the  birth  of  Christ  —  give  testimony  in  their 
favor,  against  the  modern  popular  doctrine  of  the  Trinity. 
As  for  antiquity,  it  is  their  belief  that  it  is  really  on  their 
side. 

In  the  IHrst  Epistle  of  Clement  to  the  Corinthians,  which 
was  wr.itten  towards  the  close  of  the  first  century,  —  and  the 
evidence  for  the  genuineness  of  which  is  stronger  than  for 
that  of  any  other  of  the  productions  attributed  to  the  apos- 
tolical fathers,  —  the  supremacy  of  the  Father  is  asserted  or 
implied  throughout,  and  Jesus  is  spoken  of  in  terms  mostly 
17* 


198 


UNITArtfANS. 


rji 


p'-  f 


b-'^v  'h 


Dorrowed  from  the  Scriptures.  He  is  once  called  the 
*'  sceptre  of  the  majesty  of  God  ; "  and  this  highly-figurative 
expression  is  the  most  exalted  applied  to  him  in  the  whole 
Epistle.    . 

Justin  Martyr,  the  most  distinguished  of  the  ancient 
fathers  of  the  church,  who  flourished  in  the  former  part  of 
the  second  century,  and  whose  writings  (with  the  exception 
of  those  attributed  to  the  apostolic  fathers)  are  the  earliest 
Christian  records  next  lo  the  New  Testament,  expressly  says, 
"  We  worship  God,  the  Maker  of  the  universe,  offering  up  to 
him  prayers  and  thanks.  But,  assigning  to  Jesus,  who  came 
to  teach  us  these  things,  and  for  this  end  was  born,  the 
*  second  place '  after  God,  we  not  without  reason  honmr  him." 

The  germ  and  origin  of  the  doctrine  of  the  Trinity,  the 
Unitarians  find  in  the  speculations  of  those  Christianized 
philosophers  of  the  second  century,  whose  minds  were 
strongly  tinctured  with  the  Platonic  philosophy,  combined 
with  the  emanation  system,  as  taught  at  Alexandria,  and 
held  by  Philo.  From  this  time  they  trace  the  gradual 
formation  of  the  doctrine  through  successive  ages  down  to 
Athanasius  and  Augustine ;  the  former  of  whom,  A.  D.  362, 
was  the  first  to  insist  upon  the  equality  of  the  Holy  Ghost 
with  the  Father  and  the  Son ;  and  the  latter,  about  half  a 
century  afterwards,  was  the  first  to  insist  upon  their  numer- 
ical unity. 

In  all  ages  of  the  church,  there  have  been  many  learned 
and  pious  men  who  have  rejected  the  Trinity  as  unscriptural 
and  irrational.  The  first  attempt,  at  the  council  of  Nice,  to 
establish  and  make  universal  the  Trinitarian  creed,  caused 
disturbances  and  dissensions  in  the  church,  which  continued 
for  ages,  and  produced  results  the  most  deplorable  to  every 
benevolent  mind  which  exalts  charity  over  faith. 

Soon  after  the  reformation,  the  Unitarian  faith  was 
avowed  by  Martin  Cellarius,  who  was  then  finishing  his 
studies  at  Wittenberg,  where  Luther  was  professor.  In 
1546,  the  Unitarian  opinions  made  a  considerable  movement 
in  Italy,  and  eeveral  persons  of  learning  and  eminence  were 


4.1!    'I  I 


UNITARIANS. 


199 


put  to  death.  In  1553,  Michael  Serv^etus  was  burned  for 
this  heresy,  at  Geneva.  The  elder  Socinus  made  his  escape 
from  this  persecution,  and  spread  hie  views  throughout  sev« 
eral  countries  of  Europe,  more  particularly  in  Poland,  where 
a  large  part  of  the  Reformed  clergy  embraced  them,  and  were 
separated,  in  1565,  from  the  communion  of  the  Calvinista 
and  Lutherans. 

In  England,  the  number  of  Unitarians  was  considerable, 
according  to  Strype,  as  early  as  1548 ;  and  in  1550,  he  rep- 
resents the  Unitarian  doctrine  as  spreading  so  fast  that  the 
leading  Churchmen  were  alarmed,  and  ♦*  thought  it  necessary 
to  suppress  its  expressicm  by  r^id  measures."  Thesie  '*  rigid 
measures,"  s^ek  «s  imprisoiunent  and  burning,  were  suc- 
cessful for  a  time.  But  aflerwar^ls,  the  **  heresy "  gained 
new  and  able  supporters*  such  ^  Biddle,  Finnin,  Dr.  S. 
Clarke,  Dr.  Lardaer,  Whiston,  E^yn,  Sir  Isaac  Newton, 
&i,c.,  and  has  been  apreiading  to  this  day. 

In  the  north  of  Ireland,  the  Unltari^s  compose  several 
presbyteries.  There  are  also  congregations  of  Unitarians  in 
Dublin,  and  in  other  southern  cities  .of  the  kingdom. 

In  Scotland,  there  are  chapels  of  this  character  in  Edin- 
burgh, Glasgow,  and  other  principal  places. 

In  the  United  States,  Unitqrian  opinions  were  not  preva- 
lent till  towards  the  close  of  the  last  century.  Since  that 
time,  however,  they  have  udvaxiced  rapi41y>  and  have  been 
embraced  by  some  of  the  wisest  and  best  men  in  the  land. 

Of  late  years,  the  Congregational  Unitarians  have  generally 
abstained  from  controversy,  in  the  United  States.  They 
have,  however,  published  and  circulated  extensively  a  large 
number  of  tracts,  of  a  doctrinal  and  practical  character. 
They  have  at  the  present  time  assumed  a.  positive  condition, 
gained  a  strong  and  permanent  hold  amongst  the  Christian 
sects,  and  are  manifesting  new  signs  of  vitality  and  usefulness. 

The  following  proof-texts  are  some  of  those  upon  which 
the  Unitarians  rest  their  belief  in  the  inferiority  of  the  Son  to 
the  Father  :  —  John  8:17,  18.  John  17  :  3.  Acts  10 :  38. 
I  Tim.  2:5.     1  John  4  :  14.     Rom.  8-34      1  Cor  H  :  S, 


*- 


•I      ! 


I*     ■'.:!, 


200 


BROWNISTS 


PURITANS. 


John  10 :  29.  John  14  :  28.  Matt.  19 :  17.  John  17  :  21 
John20:17.  1  Cor.  8  :  5,  6.  John  10  :  25 ;  7 :  16,  17, 
8:  28;  5:  19,  20;  8:49,  50.  Matt.20:23.  John  6  :  38, 
67;  5:  30.  Mark  13:  32.  Luke 6:  12.  John  11 :  41,  42. 
Matt.  27 :  46.  Acts  2 :  22—24.  PhU.  2  :  11.  Col.  1 :  15. 
Rev.  3 :  14.     Heb.  3 : 3.     Matt.  12 :  18.    Luke  2  :  52. 


BROWNISTS. 

A  DENOMINATION  which  spruug  up  in  England  towards 
the  close  of  the  sixteenth  century.  ^  They  derive  their  name 
from  their  leader,  Robert  Brown. 

This  denomination  did  not  differ  in  point  of  doctrine  from 
the  church  of  England,  or  from  the  other  Puritans ;  but  they 
apprehended,  according  to  Scripture,  that  every  church  ought 
to  be  confined  within  the  limits  of  a  single  congregation, 
and  that  the  government  should  be  democratieal.  The^ 
maintained  the  discipline  of  the  church  of  England  to  be 
Popish  and  antichristian,  and  all  her  ordinances  and  sacra- 
ments invalid.  Hence  they  forbade  their  people  to  join  with 
them  in  prayer,  in  hearing  the  word,  or  in  any  part  of  public 
worship.  They  not  only  renounced  communion  with  the 
church  of  England,  but  with  all  other  churches,  except  such 
as  were  of  the  same  model. 


PURITANS. 


This  name  was  given  to  a  party  which  appeared  in  Engla  1 
in  the  year  1565,  who  opposed  the  liturgy  and  ceremonies  of 
the  church  of  England. 

They  acquired  this  denomination  from  their  professed 
design  to  establish  a  purer  form  of  worship  and  discipline. 


B0URIGN0NIST3. 


201 


Those  who  were  first  styled  Puritans  were  Presbyterians , 
but  the  term  was  afterwards  applied  to  others  who  differed 
from  the  church  of  England. 

Those  who  separated  from  the  church  of  England  were 
also  styled  Dissenters. 


BOURIGNONISTS. 


The  followers  of  Antoinette  Bourignon,  a  lady  in  France, 
who  pretended  to  particular  inspirations.  She  was  born  at 
Lisle,  in  1616.  At  her  birth,  she  was  so  deformed  that 
it  was  debated  some  days  in  the  family  whether  it  was 
not  proper  to  stifle  her  as  a  monster;  but,  her  deformity 
diminishing,  she  was  spared,  and  afterwards  obtained  such  a 
degree  of  beauty,  that  she  had  her  admirers.  From  her 
childhood  to  her  old  age  she  had  an  extraordinary  turn  of 
mind.  She  set  up  for  a  reformer,  and  published  a  great 
number  of  books,  filled  with  very  singular  notions ;  the  most 
remarkable  of  which  are  entitled  "  The  Light  of  the  World," 
and  "  The  Testimony  of  Truth."  In  her  confession  of  faith, 
she  professes  her  belief  in  the  Scriptures,  the  divinity  and 
atonement  of  Christ.  She  believed,  also,  that  man  is  per- 
fectly free  to  resist  or  receive  divine  grace ;  that  God  is  ever 
unchangeable  love  towards  all  his  creatures,  and  does  not 
inflict  any  arbitrary  punishment,  but  that  the  evils  they  suffer 
are  the  natural  consequence  of  sin ;  that  religion  consists  not 
in  outward  forms  of  worship,  nor  systems  of  faith,  but  in  an 
entire  resignation  to  the  will  of  God.  She  held  many  extrav- 
ajrant  notions,  among  which,  it  is  said,  she  asserted  that 
Adam,  before  the  fall,  possessed  the  principles  of  both  sexes  ; 
that,  in  an  ecstasy,  God  represented  Adam  to  her  mind  in  his 
original  state,  as  also  the  beauty  of  the  first  world,  and  how 
he  had  drawn  fi-om  it  the  chaos ;  and  that  every  thing  was 
bright,  transparent,  and  darted  forth  life  and  ineffable  glory, 
vith  a  number  of  other  wild  ideas.     She  dressed  like  a  her- 


■  e: 


209 


JEWS. 


r         '     l| 


'i 


mit,  and  travelled  through  France,  Holland,  England,  and 
Scotland.  She  died  at  Franeker,  in  the  province  of  Frise, 
October  30,  1680. 


JEWS. 


A  COMPLETE  system  of  the  religious  doctrines  of  the  Jews 
IS  contained  in  the  five  books  of  Moses,  their  great  lawgiver, 
who  was  raised  up  to  deliver  them  from  their  bondage  in 
Egypt,  and  to  conduct  them  to  the  possession  of  Canaan,  the 
promised  land. 

The  principal  sects  among  the  Jews,  in  the  time  of  our 
Savior,  were  the  Pharisees,  who  placed  religion  in  external 
ceremony;  the  Sadducees,  who  were  remarkable  for  their 
incredulity ;  and  the  Essenes,  who  were  distinguished  by  an 
austere  sanctity. 

The  Pharisees  and  Sadducees  are  frequently  mentioned  in 
the  New  Testament ;  and  an  acquaintance  with  their  prin- 
ciples and  practices  serves  to  illustrate  many  passages  in  the 
sacred  history.  At  present,  the  Jews  have  two  sects  —  the 
Caraites,  who  admit  no  rule  of  religion  but  the  law  of  Moses ; 
and  the  Rabbinists,  who  aud  to  the  laws  the  tradition  of  the 
Talmud,  a  collection  of  the  doctrines  and  morality  of  the 
Jews.  The  expectation  of  a  Messiah  is  the  distinguishing  fea- 
ture of  their  religious  system.  The  word  Messiah  signifies 
one  anointed,  or  installed  into  an  ofhce  by  an  unction. 

Christians  believe  that  Jesus  Christ  is  the  Messiah,  in 
whom  all  the  Jewish  prophecies  are  accomplished.  The 
Jews,  infatuated  with  the  idea  of  a  temporal  Messiah,  who  is 
to  subdue  the  world,  still  wait  for  his  appearance. 

The  most  remarkable  periods  in  the  history  of  the  Jews 
are  the  call  of  Abraham,  the  giving  of  the  law  by  Moses, 
their  establishment  in  Canaan  under  Joshua,  the  building  of 
the  temple  by  Solomon,  the  division  of  the  tribes,  their  cap- 
tivity in  Babylon,  their  return  under  Zerubbabel,  and  the 


■  1 
>  •  It 


JEWS. 


S03 


destruction  of  their  city  and  temple  by  Titus,  afterwards 
emperor,  A.  D.  70. 

Maimonides,  an  illustrious  rabbi,  drew  up  for  the  Jews,  in 
the  eleventh  century,  a  confession  of  faith,  which  all  Jews 
admit.     It  is  as  follows :  — 


"  1.   I  believe,  with  a  true  and  perfect  faith,  that  God  is 
the  Creator,  whose  name  be  blessed.  Governor,  and  Maker,  of 
all  creatures,  and  that  he  hath  wrought  all  things,  worketh 
and  shall  work  forever. 

"  2.  I  believe,  with  a  perfect  faith,  that  the  Creator,  whose 
name  be  blessed,  is  one,  and  that  such  a  unity  as  in  him 
can  be  found  in  none  other,  and  that  he  alone  hath  been  our 
God,  is,  and  forever  shaJlbe. 

"  3.  I  believe,  with  a  perfect  faith,  that  the  Creator,  whose 
name  be  blessed,  is  not  corporeal,  nor  to  be  comprehended 
with  any  bodily  property,  and  that  there  is  no  bodily  essence 
that  can  be  likened  unto  him. 

"  4.  I  believe,  with  a  perfect  fa'th,  the  Creator,  whose 
name  be  blessed,  to  be  the  first  and  the  last,  that  nothing  was 
before  him,  and  that  he  shall  abide  the  last  forever. 

"  5.  I  believe,  with  a  perfect  faith,  that  the  Creator,  whose 
name  be  blessed,  is  to  be  worshipped,  and  none  else. 

*<  6.  I  believe,  with  a  perfect  faith,  that  all  the  words  of 
the  prophets  are  true. 

"7.  I  believe,  with  a  perfect  faith,  the  prophecies  of 
Moses,  our  master,  —  may  he  rest  in  peace ;  —  that  he  was 
the  father  and  chief  of  all  wise  men  that  lived  before'  him,  or 
ever  shall  live  after  him. 

"  8.  I  believe,  with  a  perfect  faith,  that  all  the  law  which 
at  this  day  is  found  in  our  hands,  was  delivered  by  God 
himself  to  our  master,  Moses.     God's  peace  be  with  him. 

"  9.  I  believe,  with  a  perfect  faith,  that  the  same  law  is 
never  to  be  changed,  nor  another  to  be  given  us  of  God, 
whose  name  be  blessed. 

"  10.  I  believe,  with  a  perfect  faith,  that  God,  whose  name 
be  blessed,  understandeth  all  the  works  and  thoughts  of 


204 


JEWS. 


^L^ 


L. 


men,  as  it  is  written  in  the  prophets.  He  fashioneth  theii 
hearts  alike ;  he  understandeth  all  their  works. 

"11.  I  believe,  with  a  perfect  faith,  that  God  will  recom- 
pense good  to  them  that  keep  his  commandments,  and  will 
punish  them  who  transgress  them. 

"  12.  I  believe,  with  a  perfect  faith,  that  the  Messiah  is 
yet  to  come ;  and,  although  he  retard  his  coming,  yet  I  will 
wait  for  him  till  he  come. 

"  13.  I  believe,  with  a  perfect  faith,  that  the  dead  shall  be 
restored  to  life,  when  it  shall  seem  fit  unto  God  the  Creator, 
whose  name  be  blessed,  and  memory  celebrated,  world  with- 
out end.     Amen." 

This  people  constitute  one  of  the  most  singular  and  inter- 
esting portions  of  mankind.  For  about  three  thousand  years, 
they  have  existed  as  a  distinct  nation ;  and,  what  is  remark- 
able, by  far  the  greatest  part  of  this  time  they  have  been  in 
bondage  and  captivity. 

The  calling  of  Abraham,  the  father  and  founder  of  this 
nation ;  the  legislation  of  Moses ;  the  priesthood  of  Aaron ; 
the  Egyptian  bondage;  the  conquest  of  Canaan,  and  the 
history  of  the  Jews  to  the  coming  of  the  Messiah ;  their  cruel 
and  injurious  treatment  of  this  august  and  innocent  person- 
age,—  are  facts  which  the  Scriptures  disclose,  and  with  which, 
it  is  presumed,  every  reader  is  well  acqu  linted. 

For  about  eighteen  hundred  years,  this  wonderful  people 
have  maintained  their  peculiarities  of  religion,  language,  and 
domestic  habits,  among  Pagans,  Mahometans,  and  Chris- 
tians, and  have  suffered  a  continued  series  of  reproaches, 
privations,  and  miseries,  which  have  excited  the  admiration 
and  astonishment  of  all  who  have  reflected  on  their  condition. 

The  siege  and  destruction  of  Jerusalem  by  Titus,  the 
Roman  general,  was  one  of  the  most  awful  and  distressing 
scenes  that  mortals  ever  witnessed ;  and  the  details,  as  given 
by  Josephus,  are  enough  to  make  humanity  shudder.  Dur- 
ing the  siege,  which  lasted  nearly  five  months,  upwards  of 
eleven  hundred  thousand  Jews  perished.     John  and  Simon, 


*'. 


JEWS. 


205 


he  two  generals  of  the  Hebrews,  who  were  accounted  the 
ringleaders  of  the  rebellious  nation,  wtth  seven  hundred  of 
the  most  beautiful  and  vigorous  of  the  Jewish  youth,  were 
reserved  to  attend  the  victor's  triumphal  chariot.  The  num- 
ber taken  captive,  during  this  fatal  contest,  amounted  to 
ninety-seven  thousand ;  many  of  whom  were  sent  into  Syria, 
and  the  other  provinces,  to  be  exposed  in  public  theatres,  to 
fight  like  gladiators,  or  to  be  devoured  by  wild  beasts.  The 
number  of  those  destroyed  in  the  whole  war,  of  which 
the  taking  of  the  holy  city  was  the  bloody  and  tremendous 
consummation,  is  computed  to  have  been  one  million  four 
hundred  and  sixty  thousand. 

In  addition  to  the  terrors  of  the  Roman  sword,  this 
devoted  nation  was  exposed  to  famine,  pestilence,  and  the 
implacable  fury  of  contending  parties  among  themselves, 
which  all  conspired  together  to  make  the  siege  of  Jerusalem 
surp&ss,  in  horror,  every  account  of  any  other  siege  in  the 
records  of  the  world. 

A  small  portion,  indeed,  of  this  wretched,  ruined  nation 
were  permitted  to  remain,  and  establish  themselves  in  Judea, 
who,  by  degrees,  reorganized  a  regular  system  of  government, 
which  became  the  centre  of  Jewish  operations,  not  only  for 
those  in  Judea,  but  for  such  as  were  dispersed  in  other  na- 
tions. But  the  yoke  of  foreign  masters  was  so  grievous  and 
burdensome,  that  they  were  continually  restless  and  impa- 
tient; and,  in  consequence  of  a  general  revolt  under  the 
emperor  Adrian,  in  134,  they  were  a  second  time  slaughtered 
in  multitudes,  and  were  driven  to  madness  and  despair. 
Bither,  the  place  of  their  greatest  strength,  was  compelled 
to  surrender,  and  Barchochba,  their  leader,  who  pretended 
to  be  the  Messiah,  was  slain,  and  five  hundred  and  eighty 
thousand  fell  by  the  sword  in  battle,  besides  vast  numbers 
who  perished  by  famine,  sickness,  fire,  and  other  calamities. 

Kings  have  enacted  the  severest  laws  against  them,  and 
employed  the  hand  of  executioners  to  ruin  them.  The  sedi- 
tious multitudes,  by  murders  and  massacres,  have  committed 
outrages  against  them,  if  possible,  still  more  violent  and 
18 


206 


JEWS. 


B'J 


I'  «*^ 


:      \ 


I 


tragical.  Besides  their  common  share  in  the  sufferings  of 
society,  they  have  undergone  a  series  of  horrid  and  unutter- 
able calamities,  which  no  other  description  of  men  has  ever 
experienced  in  ajiy  age,  or  in  any  country.  Princes  and 
people,  Pagans,  Mahometans,  and  Christians,  disagreeing  in 
so  many  things,  have  united  in  the  design  of  exterminating 
this  fugitive  and  wretched  race,  but  have  not  succeeded. 
They  have  been  banished,  at  different  times,  from  France, 
Germany,  Spain,  Bohemia,  Hungary,  and  England;  and 
from  some  of  these  kingdoms  they  have  been  banished  and 
recalled  many  times  in  succession. 

The  Romans  and  Spaniards  have  probably  done  more 
than  any  other  nations  to  oppress  and  destroy  this  people ; 
and  the  inquisition  has  doomed  multitudes  of  them  to  torture 
and  death. 

At  different  times,  they  were  accused  of  poisoning  wells, 
rivers,  and  reservoirs  of  water,  and,  before  any  proof  of  tliese 
strange  and  malicious  charges  was  produced,  the  populace 
in  many  parts  of  Germany,  Italy,  and  France,  have  fallen 
upon  them  with  merciless  and  murderous  severity.  At  one 
time,  the  German  emperor  found  it  necessary  to  issue  an 
edict  for  their  banishment,  to  save  them  from  the  rage  of  his 
exasperated  and  unrestrained  subjects. 

As  the  Jews  have  generally  been  the  hankers  and  brokers 
of  the  people  among  whom  they  have  resided,  and  have  made 
a  show  of  much  wealth,  this  has  tempted  their  avaricious 
adversaries  to  impose  upon  them  enormous  taxes  and  ruinous 
fines. 

Muley  Archy,  a  prince  of  one  of  the  Barbary  states,  by 
seizing  the  property  of  a  rich  Jew,  was  enabled  to  dispossess 
his  brother  of  the  throne  of  Morocco. 

The  English  parliament  of  Northumberland,  in  1168,  for 
the  support  of  a  projected  war,  assessed  the  Jews  with  60,000 
pounds,  while  only  70,000  were  assessed  upon  the  Christians ; 
which  proves  either  that  the  Jews  were  immensely  rich,  or 
that  the  parliament  was  extremely  tyrannical. 

The  English  king  John  was  unmercifully  severe  upon  this 


JEWS. 


207 


afflicted  people.  In  1210,  regardless  of  the  costly  freedom  be 
had  sold  them,  he  subjected  them  all,  as  a  body,  to  a  fine  of 
66,000  marks.  The  ransom  required  by  this  same  unfeeling 
king,  of  a  rich  Jew  of  Bristol,  was  10,000  marks  of  silver ;  and 
on  his  refusing  to  pay  this  ruinous  fine,  he  ordered  one  of  his 
teeth  to  be  extracted  every  day ;  to  which  the  unhappy  man 
submitted  seven  days,  and  on  the  eighth  day  he  agreed  to 
satisfy  the  king's  rapacity.  Isaac  of  Norwich  was,  not  long 
after,  compelled  to  pay  a  similar  fine.  But  the  king,  not 
satisfied  with  these  vast  sums  extorted  from  these  injured 
Israelites,  in  the  end  confiscated  all  their  property,  and  ex- 
pelled them  from  the  kingdom. 

About  the  beginning  of  the  16th  century,  the  Jews  in 
Persia  were  subjected  to  a  tax  of  two  millions  of  gold. 
Long  would  be  the  catalogue  of  injuries  of  this  kind,  which 
this  outcast  and  hated  nation  has  sustained.  Numerous  are 
the  cases  in  which  those  who  have  become  deeply  in  debt  to 
them  for  borrowed  money,  have  procured  their  banishment, 
and  the  confiscation  of  their  property,  as  the  readiest  way  to 
cancel  their  demands ;  and,  as  they  have  ever  been  addicted 
to  usurious  practices,  they  have,  by  this  means,  furnished 
plausible  pretexts  to  their  foes  to  fleece  and  destroy  them. 

The  fraternal  disposition  of  this  people  led  them  to  seek 
the  society  of  each  other ;  and,  notwithstanding  the  wideness 
of  their  dispersion,  in  process  of  time,  they,  by  uniting  under 
different  leaders,  formed  two  communities  of  considerable 
extent,  known  by  the  name  of  the  eastern  and  western  Jews. 
The  western  Jews  inhabited  Egypt,  Judea,  Italy,  and  other 
parts  of  the  Roman  empire ;  the  eastern  Jews  settled  in 
Babylon,  Chaldea,  Persia,  &.c.  The  head  of  the  western 
division  was  known  by  the  name  of  the  patriarch,  while  he 
who  presided  over  the  eastern  Jews,  was  called  the  prince  of 
the  captivity.  The  office  of  patriarch  was  abolished,  by  im- 
perial laws,  about  429,  from  which  time  the  western  Jews 
were  solely  under  the  rule  of  the  chiefs  of  their  synagogues, 
whom  they  called  primates.  But  the  princes  of  the  captivity 
had  a  longer  and  more  splendid  sway.     They  resided  at 


208 


JEWS. 


x,<i 


ri''-> 


'  ;,!!  1 


:M 


Babylon,  or  Bagdad,  and  exercised  an  extensive  authority 
over  their  brethren,  as  far  down  as  the  12th  century.  About 
this  period,  a  Jewish  historian  asserts  that  he  found,  at  Bag- 
dad,  the  prince  of  the  captivity,  lineally  descended  from 
David,  and  permitted,  by  the  caliph,  to  exercise  the  rights 
of  sovereignty  over  the  Jews  from  Syria  to  Indostan. 

The  existence  of  a  succession  of  these  imaginary  poten- 
tates, from  the  destruction  of  Jerusalem  by  the  Romans,  the 
Jews  have  ever  been  strenuous  in  maintaining,  partly  to 
aggrandize  their  nation,  and  partly  to  deprive  Christians  of 
the  benefit  of  an  argument  furnished  by  the  prophecy  of 
Jacob,  concerning  the  termination  of  the  Jewish  polity  and 
independence,  soon  after  the  coming  of  the  Messiah. 

Notwithstanding  the  world,  in  general,  has  shown  a  spirit 
of  hostility  and  contempt  for  the  remnant  of  Israel,  yet  they 
have  found  a  few,  in  every  age,  who,  either  from  motives  of 
policy  or  justice,  have  treated  them  with  kindness  and  re- 
spect. The  first  Mahometan  caliphs,  a  number  of  the  Roman 
pontiffs,  and  some  of  the  Asiatic  and  European  sovereigns, 
have  shown  them  friendship  and  protection.  Don  Solomon, 
a  learned  and  illustrious  Jew  of  Portugal,  m  the  12th  century, 
was  raised  to  the  highest  military  command  in  that  kingdom. 
Casimir  the  Great,  of  Poland,  in  the  14th  century,  received 
the  Jews  as  refugees  into  his  kingdom,  and  granted  them 
extensive  privileges ;  and  from  that  time  to  the  present,  they 
have  been  more  numerous  in  that  country  than  in  any  other 
in  Europe. 

For  many  centuries,  this  persecuted  race  found  a  favorite 
asylum  in  Holland,  and,  by  their  dexterity  and  success  in 
commerce,  became  very  affluent. 

Cromwell,  seeing  the  benefit  which  the  Netherlands  had 
derived  from  this  money-making  and  money-lending  commu- 
nity, was  very  desirous  to  recall*them  to  England,  from  which 
they  had  been  exiled  about  three  hundred  and  fifty  years. 
The  celebrated  Manasses  Ben  Israel  had  many  interviews 
with  the  Protector ;  and  so  high  were  the  expectations  of  the 
Israelites,  from  the  clemency  and  authority  of.  this  illustrious 


JEDVS. 


209 


statesQian,  that  they  began  to  look  up  to  him  as  the  promised 
Messiah.  And,  although  Cromwell's  friendly  proposals,  as 
to  their  recall,  were  overruled  by  the  bigoted  and  intolerant 
policy  of  the  times,  yet,  from  that  period,  they  have  found 
favor  and  protection  in  England,  and  have  been  much  more 
numerous  and  prosperous  there  than  formerly. 

In  France  and  the  United  States,  the  Jews  are  admitted  to 
equal  rights  with  all  other  citizens,  which  cannot  be  said  of 
any  other  nations  in  Christendom.  In  the  United  States,  they 
have  acquired  this  freedom,  of  course,  with  all  other  citizens 
of  this  free  country.  In  France,  they  were  admitted  to  it 
by  Bonaparte ;  and  afterwards,  in  1807,  by  his  directions,  they 
convened  a  Grand  Sanhedrim,  consisting,  according  to  an- 
cient custom,  of  70  members,  exclusive  of  the  president. 
The  number  and  distinction  of  the  spectators  of  this  San- 
hedrim greatly  added  to  the  solemnity  of  the  scene.  This 
venerable  assembly  passed  and  agreed  to  various  articles 
respecting  the  Mosaic  worship,  and  their  civil  and  ecclesi- 
astical concerns. 

The  extreme  aversion  of  the  Jews  to  every  thing  which 
bears  the  Christian  name,  and  their  obstinate  attachment  to 
their  ancient  religion,  have,  in  former  years,  discouraged  all 
attempts  to  convert  them  to  the  Christian  faith.  And  not 
only  has  their  conversion  been  neglected,  but  for  liiany  cen- 
turies they  have  been  persecuted,  plundered,  and  destroyed, 
by  those  who  have  called  themselves  Christians ;  they  have 
not  been  permitted  to  enter  their  churches  as  worshippers, 
nor  their  dwellings  as  guests,  nor  reside  in  their  territories, 
where  Pagans  and  Mahometans  have  found  an  unmolested 
abode.  While  we,  then,  blame  the  blindness  and  incredulity 
of  the  descendants  of  Abraham,  let  us  lament  the  folly  and 
unkindness  of  the  professed  disciples  of  the  mild  and  com- 
passionate Redeemer.  But  a  different  spirit  is  now  prevailing 
in  many  parts  of  Christendom,  and  a  new  era,  as  to  the  tribes 
of  Israel,  seems  about  to  burst  upon  the  world.  Societies 
are  formed  in  Europe  and  America  for  their  benefit,  and  a 
disposition  is  said  to  be  increasing,  among  the  Jews,  favorable 
18* 


210 


INDIAN    RELIGIONS. 


i'  ' : 


to  that  Messiah  and  that  religion  which  they  have  so  long 
hated  and  rejected. 

The  history  of  this  people  certainly  forms  a  striking  evi- 
dence of  the  truth  of  divine  revelation.  They  are  a  living 
and  perpetual  miracle,  continuing  to  subsist  as  a  distinct  ana 
peculiar  race  for  upwards  of  three  thousand  years,  intermixed 
among  almost  all  the  nations  of  the  world,  flowing  forward  in 
a  full  and  continued  stream,  like  the  waters  of  the  Rhone, 
without  mixing  with  the  waves  of  the  expansive  lake  through 
which  the  passage  lies  to  the  ocean  of  eternity. 


INDIAN  REUGIONS. 

**  Lo,  the  poor  Indian !  whose  untutored  mind 
Sees  God  in  clouds,  or  hears  him  in  the  wind; 
His  soul  proud  science  never  taught  to  stray 
Far  as  the  solar  walk,  or  milky  way ; 
Tet  simple  nature  to  his  hope  has  given. 
Behind  the  cloud-topped  hill,  an  humbler  heaven— 
Some  safer  world  in  depth  of  woods  embraced, 
Some  happier  island  in  the  watery  waste, 
Where  slaves  once  more  their  native  land  behold, 
No  fiends  torment,  no  Christians  thirst  for  gold. 
To  be,  contents  his  natural  desire ; 
He  asks  no  angel's  wing,  no  seraph's  fire ; 
But  thinks,  admitted  to  that  equal  sky, 
His  faithful  dog  will  bear  him  company."  —  Pops. 

The  natives  of  Canada  have  an  idea  of  the  Supreme 
Being ;  and  they  all,  in  general,  agree  in  looking  upon  him 
as  the  First  Spirit,  and  the  Governor  and  the  Creator  of  the 
world.  It  is  said  that  almost  all  the  nations  of  the  Algon- 
quin language  give  this  Sovereign  Being  the  appellation  of 
the  Great  Hare.  Some,  again,  call  him  Michabou,  and 
others  Atahocan.  Most  of  them  hold  the  opinion  that  he 
was  b*>rn  upon  the  waters,  together  with  his  whole  court, 
entirely  composed  of  four-footed  animals,  like  himself;  that 


I     / 


INDIAN    RELIGIONS. 


211 


he  formed  the  eanh  of  a  grain  of  sand,  which  he  took  from 
the  bottom  of  the  ocean;  and  that  he  created  man  of  the 
bodies  of  the  dead  animals.  There  are,  likewise,  some  who 
mention  a  god  of  the  waters,  who  opposed  the  designs  of  the 
Great  Hare,  or,  at  least,  refused  to  be  assisting  to  him.  This 
god  is.  according  to  some,  the  Great  Tiger.  They  have  a 
third,  called  Matcomek,  whom  they  invoke  in  the  winter 
season.  » 

The  Agreskoui  of  the  Hurons,  and  the  Agreskouse  of  the 
Iroquois,  is,  in  the  opinion  of  these  nations,  the  Sovereign 
Being,  and  the  god  of  war.  These  Indians  do  not  give  the 
same  original  to  mankind  with  the  Algonquins ;  they  do  not 
ascend  so  high  as  the  first  creation.  According  to  them,  there 
were,  in  the  beginning,  six  men  in  the  world ;  and,  if  you  ask 
them  who  placed  them  there,  they  answer  you,  they  do  not 
know. 

The  gods  of  the  Indians  have  bodies,  and  live  much  in 
the  same  manner  as  themselves,  but  without  any  of  those 
inconveniences  to  which  they  are  subject.  The  word  spirit^ 
among  them,  signifies  only  a  being  of  a  more  excellent  na^ 
ture  than  others. 

According  to  the  Iroquois,  in  the  third  generation  there 
came  a  deluge,  in  which  not  a  soul  was  saved ;  so  that,  in 
order  to  repeople  the  earth,  it  was  necessary  to  change 
beasts  into  men. 

Beside  the  First  Being,  or  the  Great  Spirit,  they  hold  an 
mfinite  number  of  genii,  or  inferior  spirits,  both  good  and 
evil,  who  have  each  their  peculiar  form  of  worship. 

They  ascribe  to  these  beings  a  kind  of  immensity  and 
omnipresence,  and  constantly  invoke  them  as  the  guardians 
of  mankind.  But  they  never  address  themselves  to  the  evil 
genii,  except  to  beg  of  them  to  do  them  no  hurt. 

They  believe  in  the  immortality  of  the  soul,  and  say  that 
the  region  of  their  everlasting  abode  lies  so  far  westward, 
that  the  souls  are  several  months  in  arriving  at  it,  and  have 
vast  difficulties  to  surmount.  The  happiness  which  they 
hope  to  enjoy  is  not  believed  to  be  the  recompense  of  virtue 


212 


INDIAN     RELIGIONS. 


only ;  but  to  have  been  a  good  hunter,  brave  in  war,  &.C.,  are 
the  merits  which  entitle  them  to  this  paradise,  which  they, 
and  the  other  American  natives,  figure  as  a  delightful  country, 
blessed  with  perpetual  spring,  whose  forests  abound  with 
game,  whose  rivers  swarm  with  fish,  where  famine  is  never 
felt,  and  uninterrupted  plenty  shall  be  enjoyed  without  labor 
or  toil. 

The  natives  of  New  England  believed  not  only  a  plurality 
of  gods,  who  made  and  governed  the  several  nations  of  the 
world,  but  they  made  deities  of  every  thing  they  imagined  to 
be  great,  powerful,  beneficial,  or  hurtful  to  mankind.  Yet 
they  conceived  an  Almighty  Being,  who  dwells  in  the  south- 
west regions  of  the  heavens,  to  be  superior  to  all  the  rest. 
This  Almighty  Being  they  called  Kichtan,  who  at  first,  ac- 
cording to  their  tradition,  made  a  man  and  woman  out  of  a 
stone,  but,  upon  some  dislike,  destroyed  them  again ;  and 
then  made  another  couple  out  of  a  tree,  from  whom  de- 
scended all  the  nations  of  the  earth ;  but  how  they  came  to 
be  scattered  and  dispersed  into  countries  so  remote  from  one 
another,  they  cannot  tell.  They  believed  their  Supreme  God 
to  be  a  good  being,  and  paid  a  sort  of  acknowledgment  to 
him  for  plenty,  victory,  and  other  benefits. 

But  there  is  another  power,  which  they  called  ITobamocko, 
(the  devil,)  of  whom  they  stood  in  greater  awe,  and  wor- 
shipped merely  from  a  principle  of  fear. 

The  immortality  of  the  soul  was  universally  believed  among 
them.  When  good  men  die,  they  said,  their  souls  go  to 
Kichtan,  where  they  meet  their  friends,  and  enjoy  all  man- 
ner of  pleasures ;  when  wicked  men  die,  they  go  to  Kichtan 
also,  but  are  commanded  to  walk  away,  and  wander  about  in 
restless  discontent  and  darkness  forever. 

After  the  coming  of  the  white  people,  the  Indians  in  New 
Jkrsfy,  who  once  held  a  plurality  of  deities,  supposed  there 
were  only  three,  because  they  saw  people  of  three  kinds  of 
complexion,  viz.,  English,  negroes,  and  themselves. 

It  was  a  notion  generally  prevailing  among  them,  tlint 
the   same  C*od   who    made    them   did   not   make   us,   bu* 


INDIAN    RELIGIONS. 


213 


&.C.,  are 
ich  they, 

country, 
md  with 

is  never 
3Ut  labor 

,  plurality 
IS  of  the 
affined  to 
nd.  Yet 
le  south- 
the  rest, 
first,  ac- 
out  of  a 
ain ;  and 
^hom  de- 
came  to 
from  one 
erne  God 
gment  to 

hamockoy 
and  wor- 

jd  among 

lis  go  to 

all  man- 

Kichtan 

about  in 

!  in  New 
^ed  there 
kinds  of 

lem,  that 
us,    bu< 


that  they  were  created  after  the  white  people ;  and  it  is  prob- 
able they  supposed  their  God  gained  some  special  skill  by 
seeing  the  white  people  made,  and  so  made  them  better ;  for 
it  is  certain  they  considered  themselves  and  their  methods 
of  living,  which  they  said  their  God  expressly  prescribed  for 
them,  vastly  preferable  to  the  white  people  and  their  methods. 

With  regard  to  a  futu'-e  state  of  existence,  many  of  them 
imagined  that  the  Chichung,  i.  e.,  the  shadow,  or  what  survives 
the  body,  will,  at  death,  go  southward,  to  some  unknown, 
but  curious  place,  —  will  enjoy  some  kind  of  happiness,  such 
as  hunting,  feasting,  dancing,  or  the  like;  and  what  they 
suppose  will  contribute  much  to  their  happiness  in  the  next 
state,  is,  that  they  shall  never  be  weary  of  these  entertain 
ments. 

Those  who  have  any  notion  about  rewards  and  sufferings 
in  a  future  state,  seem  to  imagine  that  most  will  be  happy, 
and  that  in  the  delightful  fields,  chasing  the  game,  or  re- 
posing themselves  with  their  families ;  but  the  poor,  frozen 
sinners  cannot  stir  one  step  towards  that  sunny  region. 
Nevertheless,  their  misery  has  an  end;  it  is  longer  or  short- 
er, according  to  the  degree  of  their  guilt ;  and,  after  its  ex- 
piation, thf-y  are  permitted  to  become  inhabitants  of  the 
Indian  paradise.  • 

The  Indians  of  Virginia  gave  the  names  of  Okee,  Quioc- 
cos,  or  Kiwasa,  to  the  idol  which  they  worshipped.  These 
names  might  possibly  be  so  many  epithets,  wiiich  they  varied  . 
according  to  the  several  functions  they  ascribed  to  this  deity, 
or  the  different  notions  they  might  form  to  themselves  of  it  in 
their  religioiis  exercises  and  common  discourses.  Moreover, 
they  were  of  opinion  that  this  idol  is  not  one  sole  being,  but 
that  there  were  many  more  of  the  same  nature,  besides  the 
tutelary  gods.  They  gave  the  general  name  of  Quioccos  to 
all  these  genii,  or  beings,  so  that  the  name  of  Kiwasa  might 
be  particularly  applied  to  the  idol  in  question 

These  savages  consecrated  chapels  and  oratories  to  this 
deity,  in  which  the  idol  was  often  represented  under  a  variety 
of  shapes.    They  even  kept  some  of  t<l»ese  in  the  most  retired 


S14 


INDIAN    RELIGIONS. 


.  ^"l 


parts  of  their  houses,  to  whom  they  communicated  their 
affairs,  and  consulted  them  upon  occasion.  In  this  case,  they 
made  use  of  them  in  the  quality  of  tutelary  gods,  from  whom 
they  supposed  they  received  blessings  on  their  families. 

The  sacerdotal  vestment  of  th'eir  priests  was  like  a 
woman's  petticoat  plaited,  which  they  put  about  their  necks, 
and  tied  over  the  right  shoulder ;  but  they  always  kept  one 
arm  out,  to  use  it  as  occasion  required.  This  cloak  was 
made  round  at  bottom,  and  descended  no  lower  than  the 
middle  of  the  thigh ;  it  was  made  of  soft,  well-dressed  skins, 
with  the  hair  outwards. 

These  priests  shaved  their  heads  close,  the  crown  except- 
ed, where  they  left  only  a  little  tuft,  that  reached  from  the 
top  of  the  forehead  to  the  nape  of  the  neck,  and  even  on  the 
top  of  the  forehead.  They  here  left  a  border  of  hair,  which, 
whether  it  was  owing  to  nature,  or  the  stiffness  contracted 
by  the  fat  and  colors  with  which  they  daubed  themselves, 
bristled  up,  and  came  forward  like  the  corner  of  a  square  cap. 

The  natives  of  Virginia  had  a  great  veneration  for  their 
priests ;  and  the  latter  endeavored  to  procure  it,  by  daubing 
themselves  all  over  in  a  very  frightful  manner,  dressing  them- 
selves in  a  very  odd  habit,  and  tricking  up  their  hair  after  a 
very  whimsical  manner.  Every  thing  they  said  was  considered 
as  an  oracle,  and  made  a  strong  impression  on  the  minds  of 
the  people ;  they  often  withdrew  from  society,  and  lived  in 
woods  or  in  huts,  far  removed  from  any  habitation.  They 
were  difficult  of  access,  and  did  not  give  themselves  any 
trouble  about  provisions,  because  care  was  always  taken  to 
set  food  for  them  near  their  habitations.  They  were  always 
addressed  in  cases  of  great  necessity.  They  also  acted  in 
the  quality  of  physicians,  because  of  the  great  knowledge 
they  were  supposed  to  have  of  nature.  In  fine,  peace  or  war 
was  determined  by  their  voice ;  nor  was  any  thing  of  impor- 
tance undertaken  without  first  consulting  them. 

They  had  not  any  stated  times  nor  fixed  days,  on  which 
they  celebrated  their  festivals,  but  they  regulated  them  only 
by  the  different  seasons  of  the  year ;  as,  for  instance,  the} 


DEISTS. 


215 


ted  their 
case,  they 
om  whom 
ies. 

s  like  a 
jir  necks, 

kept  one 
;loak  was 

than  the 
sed  skins, 

n  except- 
from  the 
'en  on  the 
ir,  which, 
contracted 
lemselves, 
juare  cap. 
for  their 
^  daubing 
ling  them- 
ir  afler  a 
considered 
minds  of 
d  lived  in 
m.  They 
3elves  any 
I  taken  to 
sre  always 
)  acted  in 
knowledge 
ice  or  war 
of  impor- 

on  which 
them  only 
ance,  the) 


celebrated  one  day  at  the  arrival  of  their  wild  birds,  another 
upon  the  return  of  the  hunting  season,  and  for  the  maturity 
of  their  fruits ;  but  the  greatest  festival  of  all  was  at  harvest 
time.  They  then  spent  several  days  in  diverting  themselves, 
and  enjoyed  most  of  their  amusements,  such  as  martial 
dances  and  heroic  songs. 

After  their  return  from  war,  or  escaping  some  danger, 
they  lighted  fires,  and  made  merry  about  them,  each  having 
his  gourd-bottle,  or  his  little  bell,  in  his  hand.  Men,  women, 
and  children,  often  danced  in  a  confused  manner  about  these 
fires.  Their  devotions,  in  general,  consisted  only  ^f  accla- 
mations of  joy,  mixed  with  dances  and  songs,  except  in 
seasons  of  sorrow  and  affliction,  when  they  were  changed 
into  bowlings.  The  priests  presided  at  this  solemnity, 
dressed  in  their  sacerdotal  ornaments,  part  of  which  were 
the  gourd-bottle,  the  petticoat  above  mentioned,  and  the 
serpents'  or  weasels'  skins,  the  tails  of  which  were  dexter- 
ously tied  upon  their  heads  like  a  tiara,  or  triple  crown. 
These  priests  began  the  song,  and  always  opened  the  reli- 
gious exercise,  to  which  they  often  added  incantations,  part 
of  the  mysteries  of  which  were  comprehended  in  the  songs. 
The  noise,  the  gestures,  the  wry  faces,  in  a  word,  every  thing, 
contributed  to  render  these  incantations  terrible. 


DEISTS. 

The  Deists  believe  in  a  God,  but  reject  a  written  revela- 
tion from  him.  They  are  extravagant  in  their  encomiums 
on  natural  religion,  though  they  differ  much  respecting  its 
nature,  extent,  obligation,  and  importance.  Dr.  Clarke,  in 
his  treatise  on  Deism,  divides  them  into  four  classes,  accord- 
ing to  the  number  of  articles  comprised  in  their  creed. 

The  first  are  such  as  pretend  to  believe  the  existence  of 
an  eternal,  infinite,  independent,  intelligent  Being,  and  who, 


■*  k 
t 


216 


DEISTS. 


ll 


.)'■■'' 


to  avoid  the  name  of  Epicurean  Atheists,  teach  also  that  this 
Supreme  Being  made  the  world ;  though,  at  the  same  time, 
they  agree  with  the  Epicureans  in  this — that  they  fancy  God 
does  not  at  all  concern  himself  in  the  government  of  the 
world,  nor  has  any  regard  to,  or  care  of,  what  is  done  therein. 

The  second  sort  of  Deists  are  those  who  believe  not  only 
the  being,  but  also  the  providence,  of  God,  with  respect  to 
the  natural  world,  but  who,  not  allowing  any  difference,  be- 
tween moral  good  and  evil,  deny  that  God  takes  any  notice 
of  the  morally  good  or  evil  actions  of  men;  these  things 
depending,  as  they  imagine,  on  the  arbitrary  constitution  of 
human  laws. 

A  third  sort  of  Deists  there  are,  who,  having  right  appre- 
hensions concerning  the  natural  attributes  of  God  and  his 
all-governing  providence,  and  some  notion  of  his  moral  per- 
fections also,  yet,  being  prejudiced  against  the  notion  of  the 
immortality  of  the  soul,  believe  that  men  perish  entirely  at 
death,  and  that  one  generation  shall  perpetually  succeed 
another,  without  any  further  restoration  or  renovation  of 
things. 

A  fourth  and  last  sort  of  Deist  are  such  as  believe  the 
existence  of  a  Supreme  Being,  together  with  his  providence 
in  the  government  of  the  world ;  also  all  the  obligations  of 
natural  religion,  but  so  far  only  as  these  things  are  discov- 
erable by  the  light  of  nature  alone,  without  believing  any 
divine  revelation. 

These,  the  learned  author  observes,  are  the  only  true 
Deists ;  but,  as  their  principles  would  naturally  lead  them  to 
embrace  the  'Christian  revelation,  he  concludes  there  is  now 
no  consistent  scheme  of  Deism  in  the  world.  Dr.  Clarke 
then  adds,  "The  heathen  philosophers  —  those  few  of  them 
who  taught  and  lived  up  to  the  obligations  of  natural  religion 
—  had,  indeed,  a  consistent  scheme  of  Deism,  as  far  as  it  went. 
But  the  case  is  not  so  now;  the  same  scheme  is  not  any 
longer  consistent  with  its  own  principles;  it  does  not  now 
lead  men  to  embrace  revelation,  as  it  then  taught  them  to 
nope  for  it.     Deists  in  our  days,  who  reject  revelation  when 


ATHEISTS. 


217 


that  this 
le  time, 
acy  God 
;  of  the 
therein, 
not  only 
spect  to 
jnce.  be- 
ly  notice 
e  things 
ution  of 

it  appre- 
and  his 
jral  per- 
n  of  the 
itirely  at 
succeed 
ation  of 

lieve  the 
ovidence 
itions  of 
5  discov- 
I'ing  any 

nly  true 

them  to 

}  is  now 

.  Clarke 

of  them 

religion 

i  it  went. 

not  any 

not  now 

them  to 

on  when 


offered  to  them,  are  not  such  men  as  Socrates  and  Cicero 
were;  but,  under  pretence  of  Deism,  it  is  plain  they  are 
generally  ridiculers  of  all  that  is  truly  excellent  in  natural 
religion  itself.  Their  trivial  and  vain  cavils ;  their  mocking 
and  ridiculing  without  and  before  examination ;  their  direct- 
ing the  whole  stress  of  objections  against  particular  customs, 
or  particular  and  perhaps  uncertain  opinions  or  explications 
of  opinions,  without  at  all  considering  the  main  body  of 
religion ;  their  loose,  vain,  and  frothy  discourses ;  and,  above 
all,  their  vicious  and  immoral  lives, — show,  plainly  and  un 
deniably,  that  they  are  not  real  Deists,  but  mere  Atheists,  and, 
consequently,  not  capable  to  judge  of  the  truth  of  Chris- 
tianity." 

Dr.  Paley  observes,  "Of  what  a  revelation  discloses  to 
mankind,  one,  and  only  one,-  question  can  be  properly  asked . 
—  Was  it  of  importance  to  mankind  to  know  or  to  be  better 
assured  of?  In  this  question,  when  we  turn  our  thoughts  to 
the  great  Christian  doctrine  of  a  resurrection  from  the  dead 
and  a  future  judgment,  no  doubt  can  be  possibly  entertained 
He  who  gives  me  ^ches  or  honors  does  nothing;  he  who 
even  gives  me  health,  does  little  in  comparison  with  that 
which  lays  before  me  just  grounds  for  expecting  a  restora- 
tion to  life,  and  a  day  of  account  and  retribution,  which 
thing  Christianity  hath  done  for  millions." 


ATHEISTS. 


The  Atheists  are  those  who  deny  the  existence  of  Ood ; 
this  is  called  speculative  Atheism.  Professing  to  believe  in 
God,  and  yet  acting  contrary  to  this  belief,  is  called  practical 
Atheism.  Absurd  and  irrational  as  Atheism  is,  it  has  had 
its  votaries  and  martyrs.  In  the  seventeenth  century,  Spi- 
nosa  was  its  noted  defender.  Lucilio  Venini,  a  native  of 
N  aples  also  publicly  taught  Atheism  in  France ;  and,  being 
19 


218 


ATHEISTS. 


convicted  of  it  at  Toulouse,  was  condemned  and  executed  in 
1619.  It  has  been  questioned,  however,  whether  any  man 
ever  seriously  adopted  such  a  principle. 

Archbishop  Tillotson  says,  "  I  appeal  to  any  man  of  reason, 
whether  any  thing  can  be  more  unreasonable  than  obstinately 
to  impute  an  effect  to  chance,  which  carries  in  the  very  face 
of  it  all  the  arguments  and  characters  of  a  wise  design  and 
contrivance.  Was  ever  any  considerable  work  in  which 
there  were  required  a  great  variety  of  parts,  and  a  regular  and 
orderly  disposition  of  those  parts,  done  by  chance  ?  Will 
chance  fit  means  to  ends,  and  that  in  ten  thousand  instances, 
and  not  fail  in  any  one?  How  often  might  a  man,  after  he 
had  jumbled  a  set  of  letters  in  a  bag,  fling  them  out  upon  the 
ground,  before  they  would  fall  into  an  exact  poem !  yea,  or  so 
much  as  make  a  good  discourse  in  prose !  And  may  not  a 
little  book  be  as  easily  made  by  chance  as  the  great  volume 
of  the  world  ?  How  long  might  a  man  be  in  sprinkling  col- 
ors upon  canvass  with  a  careless  hand,  before  they  would 
happen  to  make  the  exact  picture  of  a  man !  And  is  a  man 
easier  made  by  chance  than  his  picture  ?  How  long  might 
twenty  thousand  blind  men,  who  should  be  sent  out  from 
several  remote  parts  of  England,  wander  up  and  down  before 
they  would  all  meet  upon  Salisbury  Plain,  and  fall  into  rank 
and  file  in  the  exact  order  of  an  army !  And  yet  this  is 
much  more  easy  to  be  imagined  than  how  the  innumerable 
blind  parts  of  matter  should  rendezvous  thenr,  selves  into  a 
world.  A  man  that  sees  Henry  the  Seventh's  chapel  at 
Westminster,  might  with  as  good  reason  maintain  (yea,  with 
much  better,  considering  the  vast  difference  betwixt  that 
little  structure  and  the  huge  fabric  of  the  world)  that  it  was 
never  contrived  or  built  by  any  means,  but  that  the  stones  did 
by  chance  grow  into  those  curious  figures  into  which  they 
Beem  to  have  been  cut  and  graven;  and  that,  upon  a  time,  (as 
tales  usually  begin,)  the  materials  of  that  building  —  *\ni  g'  jne, 
mortar,  timber,  iron,  lead,  and  glass  —  happily  met  together, 
and  very  fortunately  ranged  themselves  into  that  delicate 
order  iqi  which  we  see  them  now,  so  close  compacted,  that  it 


PANTHEISTS. 


219 


must  be  a  very  great  chance  that  parts  them  again.  What 
would  the  world  think  of  a  man  that  should  advance  such  an 
opinion  as  this,  and  write  a  book  for  it  1  If  they  would  do 
him  right,  they  ought  to  look  upon  him  as  mad ;  but  yet  with 
a  little  more  reason  than  any  man  can  have  to  say  that  the 
world  was  made  by  chance,  or  that  the  first  men  grew  up  out 
of  the  earth  as  plants  do  now.  For  can  any  thing  be  more 
ridiculous,  and  against  all  reason,  than  to  ascribe  the  produc- 
tion of  men  to  the  first  fruitfulness  of  the  earth,  without  so 
much  as  one  instance  and  experiment,  in  any  age  or  history, 
to  countenance  so  monstrous  a  supposition  ?  The  thiiig  is, 
at  first  sight,  so  gross  and  palpable,  that  no  discourse  about 
it  can  make  it  more  apparent.  And  yet  these  shameful  beg- 
gars of  principles  give  this  precarious  account  of  the  original 
of  things ;  assume  to  themselves  to  be  the  men  of  reason,  the 
gieat  wits  of  the  world,  the  only  cautious  and  wary  persons, 
that  hate  to  be  imposed  upon,  that  must  have  convincing 
evidence  for  every  thing,  ind  can  admit  of  nothing  without  a 
clear  demonstration  of  it 

Lord  Bacon  remarks,  that  "  A  little  philosophy  inclineth  a 
man's  mind  to  Atheism,  but  depth  in  philosophy  bringeth 
men's  minds  about  to  religion ;  for,  while  the  mind  of  man 
looketh  upon  second  causes  scattered,  it  may  rest  in  them, 
and  go  no  farther ;  but  when  it  beholdeth  the  chain  of  them 
confederated  and  linked  together,  it  must  needs  fly  to  Provi- 
dence and  Deity." 


PANTHEISTS. 


Abner  Kneeland's  "  Philosophical  Creed,"  as  he  terms  it, 
is  probably  a  good  definition  of  the  views  of  those  who  con- 
pider  the  universe  as  an  immense  animal, 

"  Whose  body  nature  is,  and  God  the  soul." 

Mr.   Kneel  and   says,  *'  I  believe   in  the   existense    of   a 


1 


d20 


MAHOiiEtAtfS. 


universe  of  suns  and  planets,  among  which  there  is  one  sun 
belonging  to  our  planetary  system ;  and  that  other  suns,  being 
more  remote,  are  called  stars ;  but  that  they  are  indeed  suns 
to  other  planetary  systems.  I  believe  that  the  whole  universe 
is  NATURE,  and  that  the  word  nature  embraces  the  whole 
universe,  and  that  God  and  Nature,  so  far  as  we  can  attach 
any  rational  idea  to  either,  are  perfectly  synonymous  terms. 
Hence  I  am  not  an  Atheist,  but  a  Pantheist  ;  that  is,  in- 
stead of  believing  there  is  no  God,  I  believe  that,  in  the 
abstract,  all  is  God ;  and  that  all  power  that  is,  is  in  God,  and 
that  there  is  no  power  except  that  which  proceeds  from  God. 
I  believe  that  there  can  be  no  will  or  intelligence  where  there 
is  no  sense,  and  no  sense  where  there  are  no  organs  of 
sense ;  and  hence  sense,  will,  and  intelligence,  is  the  effect, 
and  not  the  cause,  of  organization.  I  believe  in  all  that 
logically  results  from  those  premises,  whether  good,  bad,  or 
indifferent.  Hence  I  believe  that  God  is  all  in  all ;  and 
that  it  is  in  God'  we  live,  move,  and  have  our  being ;  and 
that  the  whole  duty  of  man  consists  in  living  as  long  as  he 
can,  and  in  promoting  as  much  happiness  as  he  can  while  he 
lives." 


ii 


MAHOMETANS. 


Mahometanism  is  a  scheme  of  religion  formed  and  propa- 
gated by  Mahomet,  who  was  born  at  Mecca,  A.  D.  569,  and 
died  at  Medina,  in  632. 

His  system  is  a  compound  of  Paganism,  Judaism,  and 
Christianity ;  and  the  Koran,  which  is  their  Bible,  is  held  in 
great  reverence.  It  is  replete  with  absurd  representations, 
and  is  supposed  to  have  been  written  by  a  Jew.  The  most 
eloquent  passage  is  allowed  to  be  the  following,  where  God 
is  introduced,  bidding  the  waters  of  the  deluge  to  cease  :  — 
"  Earth,  swallow  up  the  waters ;  heaven,  draw  up  those  thou 


MAHOMETANS. 


321 


hast  poured  out ;  immediately  the  waters  retreated,  the  com- 
mand of  God  was  obeyed,  the  ark  rested  on  the  mountains, 
and  these  words  were  heard  —  *  Woe  to  the  wicked !  * " 

This  religion  is  still  professed  and  adhered  to  by  the  Turkt 
and  Persians,  and  by  several  unions  in  Asia  and  Africa. 
The  best  statistical  writers  estiqgiate  the  number  of  Mahome< 
tans  in  the  world  at  about  one  hundred  and  forty  millions. 

Mahomet  descended  from  an  honorable  tribe,  and  from 
the  noblest  family  of  that  tribe ;  yet  his  original  lot  was  pov- 
erty. By  his  good  conduct,  he  obtained  the  hand  of  a  widow 
of  wealth  and  respectability,  and  was  soon  raised  to  an  equal- 
ity with  the  richest  people  in  Mecca. 

Soon  after  his  marriage,  he  formed  the  scheme  of  establish- 
ing a  new  religion,  or,  as  he  expressed  it,  of  replanting  the 
only  true  and  ancient  one  professed  by  Adam,  Noah,  Abra- 
ham, Moses,  Jesus,  and  all  the  prophets,  by  destroying  the 
gross  idolatry  into  which  most  of  his  countrymen  had  fallen, 
and  weeding  out  the  corruptions  and  superstitions  which  the 
later  Jews  and  Christians  had,  as  he  thought,  introduced  into 
their  religion,  and  reducing  it  to  its  original  purity,  which 
consisted  chiefly  in  the  worship  of  one  God. 

The  Mahometans  divide  their  religion  into  two  general 
parts,  faith  and  practice,  of  which  the  first  is  divided  into  six 
distinct  branches  —  belief  in  God,  in  his  angels,  in  his  Scrip- 
tures, in  his  prophets,  in  the  resurrection  and  final  judgment, 
and  in  God's  absolute  decrees.  The  points  relating  to  prac- 
tice are,  prayer,  with  washings,  alms,  fasting,  pilgrimage  to 
Mecca,  and  circumcision. 

They  believe  that  both  Mahomet  and  those  among  his  fol- 
lowers who  are  reckoned  orthodox,  had,  and  continue  to 
have,  just  and  true  notions  of  God,  and  that  his  attributes 
appear  so  plain  from  the  Koran  itself,  and  all  the  Mahometan 
divines,  that  it  would  be  loss  of  time  to  refute  those  who 
suppose  the  God  of  Mahomet  to  be  different  from  the  true 
God,  and  only  a  fictitious  deity,  or  idol  of  his  own  creation 

They  believe  that  the  existence  of  angels,  and  their  purity, 
are  absolutely  required  to  be  believed  in  the  Koran ;  and  h« 
19* 


./| 


222 


MAHOMETANS. 


V- 


1  ^  1] 


I '       is, 


I  ii 

si! 


IS  reckoned  an  infidel  who  denies  there  are  such  beings,  or 
hates  any  of  them,  or  asserts  any  distinction  of  sexes  among 
them.  They  believe  them  to  have  pure  and  subtile  bodies, 
created  of  fire ;  that  they  neither  eat,  drink,  nor  propagate 
their  species  ;  that  they  have  various  forms  and  offices,  some 
adoring  God  in  different  postures,  others  singing  praises  to 
him,  or  interceding  for  mankind.  They  hold  that  some  of 
them  are  employed  in  writing  down  the  actions  of  men 
others  in  carrying  the  throne  of  God,  and  other  services. 

As  to  the  Scriptures,  the  Mahometans  are  taught  by  the 
Koran,  that  God,  in  divers  ages  of  the  world,  gave  revelations 
of  his  will  in  writing  to  several  prophets,  the  whole  and  every 
one  of  which  it  is  absolutely  necessary  for  a  good  Moslem  to 
believe.  The  number  of  these  sacred  books  were,  according 
to  them,  one  hundred  and  four ;  of  which  ten  were  given  m 
Adam,  fifty  to  Seth,  thirty  to  Edris  or  Enoch,  ten  to  Abraham, 
and  the  other  four,  being  the  Pentateuch,  the  Psalms,  the 
Gospel,  and  the  Koran,  were  successively  delivered  to  Moses, 
David,  Jesus,  and  Mahomet ;  which  last  being  the  seal  of  the 
prophets,  those  revelations  are  now  closed,  and  no  more  are 
to  be  expected.  All  these  divine  books,  except  the  four  last, 
they  agree  now  to  be  entirely  lost,  and  their  con^i^nts  unknown, 
though  the  Sabians  have  several  books  which  they  attribute 
to  some  of  the  antediluvian  prophets.  And  of  those  four,  the 
Pentateuch,  Psalms,  and  Gospel,  they  say,  have  undergone 
so  many  alterations  and  corruptions,  that,  though  there  may 
possibly  be  some  part  of  the  true  word  of  God  therein,  yet  no 
credit  is  to  be  given  to  the  present  copies  in  the  hands  of  the 
Jews  and  Christians. 

They  believe  that  the  number  of  the  prophets  which  have 
been  from  time  to  time  sent  by  God  into  the  world,  amounts 
to  no  less  than  224,000,  according  to  one  Mahometan  tradi- 
tion ;  or  to  124,000,  according  to  another  ;  among  whom  313 
were  apostles,  sent  with  special  commissions  to  reclaim  man- 
kind from  infidelity  and  superstition  ;  and  six  of  them  brought 
new  laws  or  dispensations,  which  successively  abrogated  tlie 
preceding :  these  were  Adam,  Noah,  Abraham,  Moses,  Jesus, 


A 

i         i 


i.  ^ 


MAHOMETANS. 


2.3 


and  Mahomet.  All  the  prophets  in  general  the  MahomeUt  • 
believe  to  have  been  freed  from  great  sins  and  errors  of  con* 
sequence,  and  professors  of  one  and  the  same  religion,  that 
is,  Islamism,  notwithstanding  the  different  laws  and  institu- 
tions which  they  observed.  They  allow  of  degrees  among 
them,  and  hold  some  of  them  to  be  more  excellent  and  hon- 
orable than  others.  The  first  place  they  give  to  the  revealers 
and  establishers  of  new  dispensations,  and  the  next  to  the 
apostles. 

They  believe  in  a  general  resurrection  and  a  future  judg- 
ment. 

The  time  of  the  resurrection  the  Mahometans  allow  to  be 
a  perfect  secret  to  all  but  God  alone  ;  the  angel  Gabriel  him- 
self acknowledging  his  ignorance  in  this  point,  when  Mahom- 
et asked  him  about  it.  However,  they  say  the  approach  of 
that  day  may  be  known  from  certain  signs  which  are  to  pre- 
cede it. 

After  the  examination  is  past,  and  every  one's  work  weighed 
in  a  just  balance,  they  say  that  mutual  retaliation  will  follow, 
according  to  which  every  creature  will  take  vengeance  one 
of  another,  or  have  satisfaction  made  them  for  the  injuries 
which  they  have  suffered.     And,  since  there  will  then  be  no 
other  way  of  returning  like  for  like,  the  manner  of  giving 
this  satisfaction  will  be  by  taking  away  a  proportional  part  of 
the  good  works  of  him  who  offered  the  injury,  and  adding  it 
to  those  of  him  who  suffered  it ;  which  being  done,  if  the 
angels  (by  whose  ministry  this  is  to  be  performed)  say,  **Lord 
we  have  given  to  every  one  his  due^  and  there  remaineth  oj 
this  person's  good  works  so  much  as  equalleth  the  loeight  of  an 
ant"  God  will,  of  his  mercy,  cause  it  to  be  doubled  unto  him, 
that  he  may  be  admitted  into  paradise ;  but  if,  on  the  con 
trary,  his  good  works  be  exhausted,  and  there  remain  evil 
works  only,  and  there  be  any  who  have  not  yet  received  sat 
isfaction  from  him,  God  will  order  that  an  equal  weight  of 
their  sins  be  added  unto  his,  that  he  may  be  punished  for 
them  in  their  stead,  and  he  will  be  sent  to  hell  laden  with 
both.     This  will  be  the  method  of  God's  dealing  with  man- 


£24 


MAHOMETANS. 


I 


'*i 


'5 


i|;' 


kind.  As  to  brutes,  after  they  shall  have  likewise  taken 
vengeance  of  one  another,  he  will  command  them  to  be 
changed  into  dust;  wicked  men  being  reserved  to  more 
grievous  punishment,  so  that  they  shall  cry  out,  on  hearing 
this  sentence  passed  on  the  brutes,  "  Would  to  God  that  we 
were  dust  also  !  " 

The  trials  being  over,  and  the  assembly  dissolved,  the  Ma- 
hometans hold  that  those  who  are  to  be  admitted  into  para 
dise  will  take  the  right  hand  way,  and  those  who  are  destined 
into  hell-fire  will  take  the  left ;  but  both  of  them  must  first 
pass  the  bridge  called  in  Arabic  al  Siraty  which,  they  say,  is 
laid  over  the  midst  of  hell,  and  described  to  be  finer  than  a 
hair,  and  sharper  than  the  edge  of  a  sword ;  so  that  it  seems 
very  difficult  to  conceive  how  any  one  shall  be  able  to  stand 
upon  it;  for  which  reason  most  of  the  sect  of  the  Motazalites 
reject  it  as  a  fable ;  though  the  orthodox  think  it  a  sufficient 
proof  of  the  truth  of  this  article,  that  it  was  seriously  affirmed 
by  him  who  never  asserted  a  falsehood,  meaning  their  prophet, 
who,  to  add  to  the  difficulty  of  the  passage,  has  likewise  de- 
clared that  this  bridge  is  beset  on  each  side  with  briers  and 
hooked  thorns,  which  will,  however,  be  no  impediment  to  the 
good ;  for  they  shall  pass  with  wonderful  ease  and  swiftness, 
like  lightning,  or  the  wind,  Mahomet  and  his  Moslems  lead- 
ing the  way ;  whereas  the  wicked,  what  with  the  slipperiness 
and  extreme  narrowness  of  the  path,  the  entangling  of  the 
thorns,  and  the  extinction  of  the  light  which  directed  the 
former  to  paradise,  will  soon  miss  their  footing,  and  fall  down 
headlong  into  hell,  which  is  gaping  beneath  them. 

As  to  the  punishment  of  the  wicked,  the  Mahometans  are 
taught  that  hell  is  divided  into  seven  stories  or  apartments, 
one  below  another,  designed  for  the  reception  of  as  many 
distinct  classes  of  the  damned. 

The  first,  which  they  call  Jehenan,  they  say,  will  be  the 
receptacle  of  those  who  acknowledged  one  God,  that  is,  the 
wicked  Mahometans ;  who,  after  having  been  punished  ac- 
cording to  their  demerits,  will  at  length  be  released ;  the 
second,  named  Ladha,  they  assign  to  the  Jews ;  the  third, 


m 


'm' 


MAHOMETANS. 


32d 


named  al  Hotama^  to  the  Christians ;  the  fourth,  named  al 
Sair^  to  the  Sabians ;  the  fifth,  named  Sakar,  to  the  Magi- 
ans ;  the  sixth,  named  al  Jahin,  to  the  idolaters ;  and  the 
seventh,  which  is  the  lowest  and  worst  of  all,  and  is  called  al 
Howyat,  to  the  hypocrites,  or  those  who  outwardly  professed 
some  religion,  but  in  th*^ir  hearts  were  of  none.  Over  each 
of  these  apartments  they  believe  there  will  be  set  a  guard  of 
angels,  nineteen  in  number  ;  to  whom  the  damned  will  con- 
fess the  just  judgment  of  God,  and  beg  them  to  intercede 
with  him  for  some  alleviation  of  their  pain,  or  that  they  may 
be  delivered  by  being  annihilated. 

Mahomet  has,  in  his  Koran  and  traditions,  been  very  exact 
in  describing  the  various  torments  of  hell,  which,  according 
to  himj  the  wicked  will  suffer,  both  from  intense  heat  and 
excessive  cold.  The  degrees  of  these  pains  will  also  vary  in 
proportion  to  the  crimes  of  the  sufferer,  and  the  apartment 
he  is  condemned  to ;  and  he  who  is  punished  the  most 
lightly  of  all  will  be  shod  with  shoes  of  fire,  the  fervor  of 
which  will  cause  his  skull  to  boil  like  a  caldron.  The  con- 
dition of  these  unhappy  wretches,  as  the  same  prophet  teaches, 
cannot  be  properly  called  either  life  or  death ;  and  their  mis- 
ery will  be  greatly  increased  by  their  despair  of  being  ever 
delivered  from  that  place,  since,  according  to  that  frequent  ex- 
pression in  the  Koran,  they  must  remain  therein  forever.  It 
must  be  remarked,  however,  that  the  infidels  alone  will  be  liable 
to  eternity  of  damnation;  for  the  Moslems,  or  those  who  have 
embraced  the  true  religion,  and  have  been  guilty  of  heinous 
sins,  will  be  delivered  thence  afler  they  shall  have  expiated 
their  crimes  by  their  sufferings.  The  time  which  these  be- 
lievers shall  be  detained  there,  according  to  a  tradition  handed 
down  from  their  prophet,  will  not  be  less  than  nine  hundred 
years,  nor  more  than  seven  thousand.  And,  as  to  the  manner 
of  their  delivery,  they  say  that  they  shall  be  distinguished  by 
the  marks  of  prostration  on  those  parts  of  their  bodies  with 
which  they  used  to  touch  the  gi  >aad  in  prayer,  and  over 
which  the  fire  will  therefore  have  no  power  ;  and  that,  being 
known  by  this  characteristic,  they  will  be  released  by  th« 


226 


MAHOMETANS. 


mercy  of  God,  at  the  intercession  of  Mahomet  and  the  blessed, 
whereupon  those  who  shall  have  been  dead  will  be  restoreo 
to  life,  as  has  been  said ;  and  those  whose  bodies  shall  have 
contracted  any  sootitess  or  filth,  from  the  flames  and  smoke 
of  hell,  will  be  immersed  in  one  of  the  rivers  of  paradise, 
called  the  River  of  Life,  which  will  wash  them  whiter  than 
pearls. 

The  righteous,  as  the  Mahometans  are  taught  to  believe, 
having  surmounted  the  difficulties,  and  passed  the  sharp 
bridge  above  mentioned,  before  they  enter  paradise,  will  be 
refreshed  by  drinking  at  the  Pond  of  their  prophet,  who  de- 
scribt;^  it  to  be  an  exact  square,  of  a  month's  journey  in  com- 
pass ;  its  water,  which  is  supplied  by  two  pipes  from  al  Caw- 
thay,  one  of  the  rivers  of  paradise,  being  whiter  than  milk  or 
silver,  and  more  odoriferous  than  musk,  with  as  many  cups 
set  round  it  as  there  are  stars  in  the  firmament ;  of  which 
water  whoever  drinks  will  thirst  no  more  forever.  This  is 
the  first  taste  which  the  blessed  will  have  of  tbeir  future  and 
now  near-approaching  felicity. 

Though  paradise  be  so  very  frequently  mentioned  in  the 
Koran,  yet  it  is  a  dispute  among  the  Mahometans,  whether  it 
be  already  created,  or  to  be  created  hereafter  ;  the  Motazalites 
and  some  other  sectaries  asserting  that  there  is  not  at  present 
any  such  place  in  nature,  and  that  the  paradise  which  the 
righteous  will  inhabit  in  the  next  life  will  be  different  from 
that  from  which  Adam  was  expelled.  However,  the  orthodox 
profess  the  contrary,  maintaining  that  it  was  created  even 
before  the  world,  and  describe  it  from  their  prophet's  tradi- 
tions in  the  following  manner  :  — 

They  say  it  is  situated  in  the  seventh  .heaven,  and  next 
under  the  throne  of  God  ;  and,  to  express  the  amenity  of  the 
place,  tell  us  that  the  earth  of  it  is  of  the  finest  wheat-flour, 
or  of  the  purest  musk,  or,  as  others  will  have  it,  of  saffron  ; 
Ihat  its  stones  are  pearls  and  jacinths,  the  walls  of  its  building 
enriched  with  gold  and  silver,  and  that  the  trunks  of  all  its 
trees  are  of  gold ;  among  which  the  most  remarkable  is  the 
tree  called  tuba,  or  the  tree  of  happiness.     Concernmg  this 


as 


ur 


MAHOMETANS. 


227 


tree,  they  fable  that  it  stands  in  the  palace  of  Mahomet 
though  a  branch  of  it  will  reach  to  the  house  of  every  true 
believer ;  that  it  will  be  laden  with  pomegranates,  grapes, 
dates,  and  other  fruits  of  surprising  bigness,  and  of  tastes 
unknown  to  mortals ;  so  that,  if  a  man  desire  to  eat  of  any 
particular  kind  of  fruit,  it  will  immediately  be  presented  him ; 
or,  if  he  choose  flesh,  birds  ready  dressed  will  be  set  before 
him,  according  to  his  wish.  They  add  that  the  boughs  of  this 
tree  will  spontaneously  bend  down  to  the  hand  of  the  person 
who  would  gather  of  its  fruits,  and  that  it  will  supply  the 
blessed  not  only  with  food,  but  also  with  silken  garments,  and 
beasts  to  ride  on  ready  saddled  and  bridled,  and  adorned  with 
rich  trappings,  which  will  burst  forth  from  its  fruits ;  and  that 
this  tree  is  so  large,  that  a  person  mounted  on  the  fleetest 
horse,  would  not  be  able  to  gallop  from  one  end  of  its  shade 
to  the  other  in  one  hundred  years. 

As  plenty  of  water  is  one  of  the  greatest  additions  to  the 
pleasantness  of  any  place,  the  Koran  oflen  speaks  of  the  riv- 
ers of  paradise  as  a  principal  ornament  thereof:  some  of 
these  rivers,  they  say,  flow  with  water,  some  with  milk,  some 
with  wine,  and  others  with  honey  ;  all  taking  their  rise  from 
the  root  of  the  tree  tuba. 

But  all  these  glories  will  be  eclipsed  by  the  resplendent  and 
ravishing  girls  of  paradise,  called,  from  their  large  black 
eyes,  Hur  al  oj/un,  the  enjoyment  of  whose  company  will 
be  a  principal  felicity  of  the  faithful.  These,  they  say,  are 
created,  not  of  clay,  as  mortal  women  are,  but  of  pure  musk ; 
being,  as  their  prophet  often  aflirms  in  his  Koran,  free  from 
all  natural  impurities,  of  the  strictest  modesty,  and  secluded 
from  public  view  in  pavilions  of  hollow  pearls,  so  large  that, 
as  some  traditions  have  it,  one  of  them  will  be  no  less  than 
sixty  miles  square. 

The  name  which  the  Mahometans  usually  give  to  this  hap- 
py mansion  is  al  Jannat,  or  "  the  Garden  ; "  and  sometimes 
they  call  it  the  "  Garden  of  Paradise,"  the  "  Garden  of 
Eden,"  the  "Garden  of  Abode,"  the  "Garden  of  Pleo* 
are,"  and  the  like ;  by  which  several  appellations  some  un- 


228 


MAHOMETANS. 


■  ■  f':l 

'•I 


Pi  ■ 


<*^ 


m;i 


derstand  so  many  different  gardens,  or  at  least  places  of 
different  degrees  of  felicity,  (for  they  reckon  no  less  than  one 
hundred  such  in  all,)  the  very  meanest  whereof  will  afford 
its  inhabitants  so  many  pleasures  and  delights,  that  one  would 
conclude  they  must  even  sink  under  them,  had  not  Mahomet 
declared  that,  in  order  to  qualify  the  blessed  for  a  full  enjoy- 
ment of  them,  God  will  give  to  every  one  the  abilities  of  one 
hundred  men. 

The  orthodox  doctrine  is,  that  whatever  hath  or  shall  come 
to  pass  in  this  world,  whether  it  be  good  or  whether  it  be 
bad,  proceedeth  entirely  from  the  divine  will,  and  is  irrevo- 
cably fixed  and  recorded  from  all  eternity  in  the  preserved 
table ;  God  having  secretly  predetermined  not  only  the  ad- 
verse and  prosperous  fortune  of  every  person  in  this  world, 
in  the  most  minute  particulars,  but  also  his  faith  or  infidelity, 
his  obedience  or  disobedience,  and  consequently  his  ever- 
lasting happiness  or  misery  after  death ;  which  fate  or  pre- 
destination it  is  not  possible  by  any  foresight  or  wisdom  to 
avoid. 

The  pilgrimage  to  Mecca  is  so  necessary  a  point  of  prac- 
tice, that,  according  to  a  tradition  of  Mahomet,  he  who  dies 
without  performing  it,  may  as  well  die  a  Jew  or  a  Christian ; 
and  the  same  is  expressly  commanded  in  the  Koran. 

What  is  principally  reverenced  in  Mecca,  and  gives  sanc- 
tity to  the  whole,  is  a  square  stone  building,  called  the  Caa^ 
ba.  Before  the  time  of  Mahomet,  this  temple  was  a  place  of 
worship  for  the  idolatrous  Arabs,  and  is  said  to  have  contained 
no  less  than  three  hundred  and  sixty  different  images,  equal- 
ling in  number  the  days  of  the  Arabian  year.  They  were  all 
destroyed  by  Mahomet,  who  sanctified  the  Caaba,  and  ap- 
pointed it  to  be  the  chief  place  of  worship  for  all  true  believ- 
ers. The  Mussulmen  pay  so  great  a  veneration  to  it,  that 
they  believe  a  single  sight  of  its  sacred  walls,  without  any 
particular  act  of  devotion,  is  as  meritorious  in  the  sight  of 
God  as  the  most  careful  discharge  of  one's  duty,  for  the  space 
of  a  whole  year,  in  any  other  temple. 

The   Mahometans  have  an  established  priesthood  and  a 


.Si!.:; 


\)i\ 


MAHOMETANS. 


229 


numerous  body  of  clergymen :  their  spiritual  head,  in  Tur- 
key, whose  power  is  not  inferior  to  the  Roman  Pontiff,  or 
the  Grecian  Patriarch,  is  denominated  the  Muftis  and  is  re- 
garded as  the  oracle  of  sanctity  and  wisdom.  Their  houses 
of  worship  are  denominated  mosques,  many  of  which  are 
very  magnificent,  and  very  richly  endowed.  The  revenues 
of  some  of  the  royal  mosques  are  said  to  amount  to  the  enor- 
mous sum  of  60,000  pounds  sterling.  In  the  city  of  Fez, 
the  capital  of  the  emperor  of  Morocco,  there  are  near  one 
thousand  mosques,  fifty  of  which  are  built  in  a  most  magnifi- 
cent style,  supported  by  marble  pillars.  The  circumference 
of  the  grand  mosque  is  near  a  mile  and  a  half,  in  which  near 
a  thousand  lamps  are  lighted  every  night.  The  Mahometan 
priests,  who  perform  the  rites  of  their  public  worship,  are 
called  Imams;  and  they  have  a  set  of  ministers  called  Shdksy 
who  preach  every  Friday,  the  Mahometan  Sabbath,  much  in 
the  manner  of  Christian  preachers.  They  seldom  touch 
upon  points  of  controversy  in  their  discourses,  but  preach 
upon  moral  duties,  upon  the  dogmas  and  ceremonies  of  their 
religion,  and  declaim  against  vice,  luxury,  and  corruption  of 
manners. 

The  rapid  success  which  attended  the  propagation  of  this 
new  religion  was  owing  to  causes  that  are  plain  and  evident, 
and  must  remove,  or  rather  prevent,  our  surprise,  when  they 
are  attentively  considered.  The  terror  of  Mahomet's  arms, 
and  the  repeated  victories  which  were  gained  by  him  and  his 
successors,  were,  no  doubt,  the  irresistible  arguments  that 
persuaded  such  multitudes  to  embrace  his  religion,  and  sub- 
mit to  his  dominion.  Besides,  his  law  was  artfully  and  mar- 
vellously adapted  to  the  corrupt  nature  of  man,  and,  in  a 
most  particular  manner,  to  the  manners  and  opinions  of  the 
Eastern  nations,  and  the  vices  to  which  they  were  naturally 
addicted ;  for  the  articles  of  faith  which  it  proposed  were 
few  in  number,  and  extremely  simple ;  and  the  duties  it  re- 
quired were  neither  many  nor  difficult,  nor  such  as  were 
incompatible  with  the  empire  of  appetites  and  passions.  It  is 
to  be  observed,  further,  that  the  gross  ignorance  under  which 
20 


230 


MAHOMETANS. 


I*' 


the  Arabians,  Syrians,  Persians,  and  the  gieatest  part  of  the 
Eastern  nations,  labored  at  this  time,  rendered  many  an  easy 
prey  to  the  artifice  and  eloquence  of  this  bold  adventurer 
To  these  causes  of  the  progress  of  Mahometanism  we  may 
add  the  bitter  dissensions  and  cruel  animosities  that  reigned 
among  the  Christian  sects  —  dissensions  that  filled  a  great 
part  of  the  East  with  carnage,  assassinations,  and  such  de- 
testable enormities  as  rendered  the  very  name  of  Christianity 
odious  to  many.  Other  causes  of  the  sudden  progress  of  that 
religion  will  naturally  occur  to  such  as  consider  attentively 
its  spirit  and  genius,  and  the  state  of  the  world  at  this  time 

To  show  the  subtlety  of  Mahomet's  mind,  and  the  ex 
treme  ignorance  of  his  followers,  we  give  the  story  of  that 
impostor's  night  journey  from  Mecca  to  Jerusalem,  and  from 
thence  to  heaven. 

The  story,  as  related  in  the  Koran,  and  believed  by  the 
Mahometans,  is  this  :  "  At  night,  as  he  lay  in  his  bed,  with 
his  best  Veloved  wife  Aye'iha,  he  heard  a  knocking  at  his 
door  ;  upon  which,  arising,  he  found  there  the  angel  Gabriel, 
with  seventy  pair  of  wings,  expanded  fi-om  his  sides,  whiter 
than  snow,  and  clearer  than  crystal,  and  the  beast  Alborak 
standing  by  him  ;  which,  they  say,  is  the  beast  on  which  the 
prophets  used  to  ride,  when  they  were  carried  from  one  place 
to  another,  upon  the  execution  of  any  divine  command.  Ma- 
homet df  scribes  it  to  be  a  beast  as  white  as  milk,  and  of  a 
mixed  nature,  between  an  ass  and  a  mule,  and  also  of  a  size 
between  both ;  but  of  such  extraordinary  swiftness  as  to 
equal  even  lightning  itself. 

♦♦As  soon  as  Mahomet  appeared  at  the  door,  the  angel  Ga- 
briel kindly  embraced  him,  saluted  him  in  the  name  of  God, 
and  told  him  that  he  was  sent  to  bring  him  unto  God,  into 
heaven,  where  he  should  see  strange  mysteries,  which  were 
not  lawful  to  be  seen  by  any  other  man.  He  prayed  him, 
then,  to  get  upon  Alborak ;  but  the  beast,  having  lain  idle  and 
unemployed  from  the  time  of  Christ  to  Mahomet,  was  grown 
io  mettlesome  and  skittish,  that  he  would  not  stand  still  for 
Mahomet  to  mount  him,  till  at  length  he  was  forced  to  bribe 


MAHOMETANS. 


231 


him  to  it  by  promising  him  a  place  in  paradise.  When  he 
was  firmly  seated  on  him,  the  angel  Gabriel  led  the  way,  with 
the  bridle  of  the  beast  in  his  hand,  and  carried  the  prophet 
from  Mecca  to  Jerusalem  in  the  twinkling  of  an  eye.  On 
his  coming  thither,  all  the  departed  prophets  and  saints  ap- 
peared at  the  gate  of  the  temple  to  salute  him,  and,  thence 
attending  him  into  the  chief  oratory,  desired  him  to  pray  for 
them,  and  then  withdrew.  After  this,  Mahomet  went  out 
of  the  temple  with  the  angel  Gabriel,  and  found  a  ladder  of 
light,  ready  fixed  for  them,  which  they  immediately  ascended, 
leaving  Alborak  tied  to  a  rock  till  their  return. 

"  On  their  arrival  at  the  first  heaven,  the  angel  knocked  at 
the  gate  ;  and,  informing  the  porter  who  he  was,  and  that  he 
had  brought  Mahomet,  the  friend  of  God,  he  was  immediately 
admitted.  This  first  heaven,  he  tells  us,  was  all  of  pure  sil- 
ver ;  from  whence  he  saw  the  stars  hanging  from  it  by  chains 
of  gold,  each  as  big  as  Mount  Noho,  near  Mecca,  in  Arabia. 
On  his  entrance,  he  met  a  decrepit  old  man,  who,  it  seems, 
was  our  first  father,  Adam ;  and,  as  he  advanced,  he  saw  a 
multitude  of  angels  in  all  manner  of  shapes  —  in  the  shape  of 
birds,  beasts,  and  men.  We  must  not  forget  to  observe  that 
Adam  had  the  piety  immediately  to  embrace  the  prophet, 
giving  God  thanks  for  so  great  a  son,  and  then  recommended 
himself  to  his  prayers.  From  this  first  heaven  he  tells  ua 
that  he  ascended  into  the  second,  which  was  at  the  distance 
of  five  hundred  years'  journey  above  it,  and  this  he  makes  to 
be  the  distance  of  every  one  of  the  seven  heavens,  each  above 
the  other.  Here  the  gates  being  opened  to  him  as  before,  at 
his  entrance  he  met  Noah,  who,  rejoicing  much  at  the  sight 
of  him ,  recommended  himself  to  his  prayers.  This  heaven 
was  all  of  pure  gold,  and  there  were  twice  as  many  angels  in 
it  as  in  the  former ;  for  he  tells  us  that  the  number  of  angels 
in  every  heaven  increased  as  he  advanced.  From  this  second 
heaven  he  ascended  into  the  third,  which  was  made  of  pre- 
cious stoites,  where  he  met  Abraham,  who  also  recommended 
himself  to  his  prayers ;  Joseph,  the  son  of  Jacob,  did  the 
same  in  the  fourth  heaven,  which  was  all  of  emerald  ;  Moses 


il3'2 


MAHOMETANS. 


ii:    -' 


it 


in  the  fifth,  which  was  all  of  adamant ;  and  John  the  Baptist 
in  the  sixth,  which  was  all  of  carbuncle ;  whence  he  ascended 
into  the  seventh,  which  was  of  divine  light ;  and  here  he  found 
Jesus  Christ.  However,  it  is  observed  that  here  he  alters 
his  style ;  for  he  does  not  say  that  Jesus  Christ  recommended 
himself  to  his  prayers,  but  that  he  recommended  himself  to 
the  prayers  of  Jesus  Christ. 

'*  The  angel  Gabriel,  having  brought  him  thus  far,  told  him 
that  he  was  not  permitted  to  attend  him  any  farther,  and 
therefore  directed  him  to  ascend  the  rest  of  the  way  to  the 
throne  of  God  by  himself  This  he  performed  with  great 
difficulty,  passing  through  rough  and  dangerous  places,  till 
he  came  where  he  heard  a  voice  saying  unto  him,  *  O  Ma- 
homet, salute  thy  Creator ; '  whence  ascending  higher,  he 
came  into  a  place  where  he  saw  a  vast  expansion  of  light,  so 
exceedingly  bright,  that  his  eyes  could  not  bear  it.  This,  it 
sedms,  was  the  habitation  of  the  Almighty,  where  his  throne 
was  placed ;  on  the  right  side  of  which,  he  says,  God's  name 
and  his  own  were  written  in  these  Arabic  words :  *  La  ell  ah 
ellallah  Mahomet  reful  oUah ; '  that  is,  <  There  is  no  God 
BUT  God,  and  Mahomet  is  his  prophet,'  which  is  at  this 
day  the  creed  of  the  Mahometans.  Being  approached  to  the 
divine  presence,  he  tells  us  that  God  entered  into  a  familiar 
converse  with  him,  revealed  to  him  many  hidden  mysteries, 
made  him  understand  the  whole  of  his  law,  gave  him  many 
things  in  charge  concerning  his  instructing  men  in  the 
knowledge  of  it,  and,  in  conclusion,  bestowed  on  him  several 
privileges  above  the  rest  of  mankind.  He  then  returned,  and 
found  the  angel  Gabriel  waiting  for  him  in  the  place  where 
he  left  him.  The  angel  led  him  back  along  the  seven  heav- 
ens, through  which  he  had  brought  him,  and.  set  him  again 
upon  the  beast  Alborak,  which  stood  tied  to  the  rock  near 
Jerusalem.  Then  he  conducted  him  back  to  Mecca,  in  the 
same  manner  as  he  brought  him  thence ;  and  all  this  within 
the  space  of  the  tenth  part  of  one  night." 


Dr.  Joseph  White  thus  concludes  one  of  his  discourses  on 


) 


>i», 


SIMONIANS. 


233 


Mahometanism :  "  What  raises  Christ  and  his  religion  far 
above  all  the  fictions  of  Mahomet,  is  that  awful  alternative 
of  hopes  and  fears,  that  looking-for  of  judgment,  which  our 
Christian  faith  sets  before  us.  At  that  day,  when  time,  the 
great  arbiter  of  truth  and  falsehood,  shall  bring  to  pass  the 
accomplishment  of  the  ages,  and  the  Son  of  God  shall  make 
his  enemies  his  footstool, — then  shall  the  deluded  followers  of 
the  great  Impostor,  disappointed  of  the  expected  intercession 
of  their  prophet,  stand  trembling  and  dismayed  at  the  approach 
of  the  glorified  Messiah.  Then  shall  they  say,  *  Yonder 
Cometh  in  the  clouds  that  Jesus  whose  religion  we  labored  to 
destroy;  whose  temples  we  profaned;  whose  servants  and 
followers  we  cruelly  oppressed !  Behold,  he  cometh,  but  no 
longer  the  humble  son  of  Mary ;  no  longer  a  mere  mortal 
prophet,  the  equal  of  Abraham,  and  of  Moses,  as  that  deceiver 
taught  us,  but  the  everlasting  Son  of  the  everlasting  Father ; 
the  Judge  of  mankind ;  the  Sovereign  of  angels ;  the  Lord  of 
all  things,  both  in  earth  and  in  heaven  ! '  " 


SIMONIANS. 


An  infidel  sect,  organized  in  France,  some  years  since, 
whose  fundamental  principle  is,  that  religion  is  to  perfect  the 
social  condition  of  man ;  therefore  Christianity  is  no  longer 
suitable  for  society,  because  it  separates  the  Christian  from 
other  men,  and  leads  him  to  live  for  another  world.  The 
world  requires  a  religion  that  shall  be  of  this  world,  and, 
consequently,  a  God  of  this  world.  They  reject  whatever 
they  suppose  to  have  been  derived  from  the  philosophy  of  tlie 
East ;  they  consider  the  Deity  neither  as  spirit  nor  matter, 
but  as  including  the  whole  universe,  and  are  thus  plaii;ly 
Pantheists ;  and  they  regard  evil  as  nothing  more  than  an  n- 
dication  of  the  progress  which  mankind  are  doomed  to  m&Ko, 
m  order  to  be  freed  from  it;  in  itself,  they  maintain  it  is 
20* 


i  11 


234 


PAGANS. 


nothing  Its  members  are  principally  of  the  higher  rank»j 
and  display,  noi  without  success,  the  greatest  activity  in 
spreading  the  venom  of  their  infidel  principles.  They  oc- 
cupy, in  Paris,  the  largest  and  most  handsomely  fitted  halls, 
where  ihey  meet  in  great  numbers. 

What  is  very  curious  in  the  history  of  the  Simonians  is, 
that  they  were,  at  first,  merely  philosophers,  and  not  at  all 
the  founders  of  a  religion.  They  spoke  of  science  and  in- 
dustry, but  not  of  religious  doctrines.  All  at  once,  however, 
it  seemed  to  occur  to  them  to  teach  a  religion.  Then  their 
school  became  a  church,  and  their  association  a  sect.  It  is 
evident  that,  with  them,  religion  was  not  originally  the  end 
of  their  institution,  but  has  been  employed  by  them  as  the 
means  of  collecting  a  greater  number  of  hearers. 


PAGANS. 


11' 


A  GENERAi  term,  applied  to  heathen  idolaters,  who  wor- 
ship false  gods,  and  are  not  acquainted  either  with  the  doc- 
trines of  the  Old  Testament  or  the  Christian  dispensation. 
The  worship  of  the  Grand  Lama  is  of  the  most  extensive  and 
splendid  character  among  the  Pagan  idolaters.  This  extends 
all  over  Thibet  and  Mongolia,  is  almost  universal  in  Bucharia 
and  several  provinces  of  Tartary ;  it  has  followers  in  Cash 
mere,  and  is  the  predominant  religion  of  China. 

The  Grand  Lama  is  a  name  given  to  the  sovereign  pontiff, 
or  high  priest,  of  the  Thibetian  Tartars,  who  resides  at 
Patoli,  a  vast  palace  on  a  mountain,  near  the  banks  of 
Burhampooter,  about  seven  miles  from  Lahassa.  The  foot  of 
this  mountain  is  inhabited  by  twenty  thousand  Lamas,  or 
priests,  who  have  their  separate  apartments  round  about  the 
mountain,  and,  according  to  their  respective  quality,  are 
placed  nearer  or  at  a  greater  distance  from  the  sovereign 
pontiff.     He  is  not  only  the  sovereign  pontiff,  the  vicegerent 


PAGANS. 


235 


sr  rankftj 
tivity  in 
i'hey  oc- 
ted  halls, 

>nians  is, 
ot  at  all 
and  in- 
however, 
len  their 
ct.  It  is 
^  the  end 
m  as  the 


who  wor- 
the  doc- 

)ensation. 

nsive  and 

is  extends 
Bucharia 
in  Cash 

rn  pontiff, 
resides  at 
banks  of 
tie  foot  of 
jamas,  or 
about  the 
ality,  are 
sovereign 
acegeren* 


of  tlie  Deity  on  earth,  but  the  more  remote  Tartars  are  said 
to  absolutely  regard  him  as  the  Deity  himself,  and  call  him 
God,  the  everlasting  Father  of  heaven.  They  believe  him  to 
be  immortal,  and  endowed  with  all  knowledge  and  virtue 
Every  year  they  come  up,  from  different  parts,  to  worship, 
and  make  rich  offerings  at  his  shrine.  Even  the  emperor  of 
China,  who  is  a  Manchou  Tartar,  does  not  fail  in  acknowl- 
edgments to  him,  in  his  religious  capacity,  and  actually  en- 
tertains, at  a  great  expense,  in  the  palace  of  Pekin,  an  in- 
ferior Lama,  deputed  as  his  nuncio  from  Thibet.  The  Grand 
Lama,  it  has  been  said,  is  never  to  be  seen  but  in  a  secret 
place  of  his  palace,  amidst  a  great  number  of  lamps,  sitting 
cross-legged  upon  a  cushion,  and  decked  all  over  with  gold 
and  precious  stones ;  where,  at  a  distance,  the  people  pros- 
trate themselves  before  him,  it  being  not  lawful  for  any  so 
much  as  to  kiss  his  feet.  He  returns  not  the  least  sign  of 
respect,  nor  ever  speaks,  even  to  the  greatest  princes,  but 
only  lays  his  hand  upon  their  heads ;  and  they  are  fully  per- 
suaded they  receive  from  thence  a  full  forgiveness  of  all 
their  sins. 

..  The  magnificence  and  number  of  the  ancient  heathen 
temples  almost  exceed  calculation  or  belief.  At  one  time, 
there  were  no  less  than  424  temples  in  the  city  of  Rome. 
The  temple  of  Diana,  at  Ephesus,  was  accounted  one  of  the 
seven  wonders  of  the  world.  It  was  425  feet  in  length,  220 
in  breadth,  and  was  adorned  with  100  columns  60  feet  high ; 
and,  as  each  column  is  said  to  have  contained  150  tons  of 
marble,  —  as  the  stupendous  edifice,  outaide  and  in,  was 
adorned  with  gold,  and  a  profusion  of  ornaments,  —  how  im- 
mense must  have  been  the  whole  expense  of  its  erection ! 

At  the  present  day,  many  of  the  pagan  nations  go  to  im- 
mense expense  in  the  support  of  their  religious  worship.  It 
is  stated,  in  the  Indo-Chinese  Gleaner,  a  paper  published  by 
the  missionaries  in  China,  that  there  are,  in  that  empire, 
1056  temples  dedicated  to  Confucius,  where  above  60,000 
animals  are  annually  offered.     The  followers  of  Confuciug 


n  1 


236 


PAGANS. 


K,i1 


form  one  of  the  smallest  of  the  three  leading  sects  among  the 
Chinese. 

Mr.  Ward,  a  distinguished  missionary,  was  present  at  the 
worship  of  the  goddess  Doorga,  at  Calcutta,  in  18C6.  After 
describing  the  greatnesj  of  the  assembly,  the  profusion  of  the 
offerings,  and  the  many  strange  peculiarities  of  the  worship, 
he  observes,  "  The  whole  produced  on  my  mind  sensations 
of  the  greatest  horror.  The  dress  of  the  singers,  their  in- 
decent gestures,  the  abominable  nature  of  the  songs,  the 
horrid  din  of  their  miserable  drum,  the  lateness  of  the 
hour,  the  darkness  of  the  place,  with  the  reflection  that  I 
was  standing  in  an  idol  temple,  and  that  this  immense  multi- 
tude of  rational  and  immortal  creatures,  capable  of  superior 
joys,  were,  in  the  very  act  of  worship,  perpetrating  a  crime 
of  high  treason  against  the  God  of  heaven,  while  they  them- 
selves believed  they  were  performing  an  act  of  merit,  —  ex- 
cited ideas  and  feelings  in  my  mind  which  time  can  never 
obliterate." 

The  vast  empire  of  China,  misnamed  the  Celestial  Empire^ 
is  given  up  to  the  vilest  idolatry.  Idols  are  encountered  at 
every  step,  not  merely  in  the  temples,  but  in  the  houses,  and 
even  in  the  vessels,  where  a  part  of  the  forecastle  is  conse- 
crated to  them,  as  the  most  honorable  place.  The  idol  is 
dressed  and  adorned  with  a  splendor  proportioned  to  the 
wealth  of  the  captain  of  the  vessel,  and  daily  receives  an 
offering,  composed  of  flesh  and  fruits,  together  with  tht 
smoke  of  perfumes.  Besides  this  regular  service,  the  captain 
makes  a  solemn  sacrifice  to  his  wooden  deity,  on  all  im- 
portant occasions ;  as,  for  instance,  in  passing  from  one  river 
into  another,  or  in  time  of  tempest,  or  when  the  sails  flap  idly 
in  a  calm.  The  Chinese  have  likewise  a  practice  of  deifying 
their  dead  ancestors,  and  of  prostrating  themselves  before  the 
monumental  tablets  which  are  erected  to  their  memory.  Yet 
they  appear  to  have  no  real  veneration  for  any  of  their  idols ; 
nor  do  they  hesitate  to  profane  the  temples,  by  smoking  their 
pipes,  and  taking  refreshments,  and  even  by  gambling,  within 


rt 


mong  the 

nt  at  the 
5.  After 
ion  of  the 
worship, 
sensations 
,  their  in- 
ongs,  the 
3s  of  the 
Dn  that  I 
ise  multi- 
f  superior 
r  a  crime 
hey  them- 
!rit,  —  ex- 
3an  never 

rZ  Empire^ 
intered  at 
)uses,  and 
is  conse- 
he  idol  is 
ed  to  the 
ceives  an 
with   ther 
le  captain 
all    im- 
one  river 
s  flap  idly 
>f  deifying 
before  the 
ory.     Yet 
leir  idols; 
king  their 
ng,  within 


PAGANS. 


237 


n 


the  consecrated  precincts.  The  priests  are  shameless  impos« 
tors.  Thev  practise  the  mountebank  sciences  of  astrology, 
divination,  necromancy,  and  animal  magnetism,  and  keep  for 
sale  a  liquid,  which,  they  pretend,  will  confer  immortality  on 
those  who  drink  it. 

Tortures  of  various  kinds,  burning,  and  burying  alive,  are 
considered  religious  duties  among  the  pagans. 

The  festival  of  Juggernaut  is  annually  held  on  the  sea-coast 
of  Orissa,  where  there  is  a  celebrated  temple,  and  an  idol  of 
the  god.  The  idol  is  a  carved  block  of  wood,  with  a  fright 
ul  visage,  painted  black,  and  a  distended  mouth  of  a  bloody 
rtolor.  He  is  dressed  in  gorgeous  apparel,  and  his  appellation 
IS  one  of  the  numerous  names  of  Vishnu,  the  preserving 
power  of  the  universe,  according  to  the  theology  of  the 
Bramins.  On  festival  days,  the  throne  of  the  idol  is  placed 
upon  a  stupendous  movable  tower,  about  sixty  feet  in  height, 
resting  on  wheels,  which  indent  the  ground  deeply,  as  they 
turn  slowly  under  the  ponderous  machine.  He  is  accompa- 
nied by  two  othev  idols,  his  brother  Balaram,  and  his  sister 
Shubudra,  of  a  wiiite  and  yellow  color,  each  on  a  separate 
tower,  and  sitting  on  thrones  of  nea.My  an  equal  height.  At- 
tached to  the  principal  tower  are  six  ropes,  of  the  length  and 
size  of  a  ship's  cable,  by  which  the  people  draw  it  along. 
The  priests  and  attendants  are  stationed  around  the  throne, 
on  the  car,  and  occasionally  address  the  worshippers  in 
libidinous  songs  and  gestures.  Both  the  walls  of  the  temple 
and  sides  of  the  car  aie  covered  with  the  most  indecent  em- 
blems, in  large  and  durable  sculpture.  Obscenity  and  blood 
are  the  characteristics  of  the  idol's  worship.  As  the  tower 
moves  along,  devotees,  throwing  themselves  under  the 
wheels,  are  crushed  to  death;  and  such  acts  are  hailed 
with  the  acclamations  of  the  multitude,  as  the  most  ac- 
ceptable sacrifices.  A  body  of  prostitutes  are  maintained  in 
the  temple,  for  the  use  of  the  worshippers ;  and  various  other 
systematic  indecencies,  which  will  not  admit  of  description, 
form  a  part  of  the  service.  A  number  of  sacred  bulls  are 
kept  in  the  place,  which  are  generally  fed  with  vegetables 


238 


PAGANS. 


Pi-'  •' 


B 


from  the  hands  of  the  pilgrims,  but,  from  the  scarcity  of  the 
vegetation,  are  commonly  seen  walking  about,  and  eating  the 
fresh  ordure  of  the  worshipping  crowds.  In  the  temple,  also, 
is  preserved  a  bone  of  Krishna,  which  is  considered  as  a 
most  venerable  and  precious  relic,  and  which  few  persons  are 
allowed  to  see. 

The  following  is  an  account  of  the  burning  of  a  Gentoo 
woman,  on  the  funeral  pile  of  her  deceased  husband:  — "  We 
found,"  says  M.  Stavorinus,  **  the  body  of  the  deceased  lying 
upon  a  couch,  covered  with  a  piece  of  white  cotton,  and 
strewed  with  betel  leaves.  The  woman,  who  was  to  be  the 
victim,  sat  upon  the  couch,  with  her  face  turned  to  that  of 
the  deceased.  She  was  richly  adorned,  and  held  a  little 
green  branch  in  her  right  hand,  with  which  she  drove  away 
the  flies  from  the  body.  She  seemed  like  one  buried  in  the 
most  profound  meditation,  yet  betrayed  no  signs  of  fear.  Many 
ci  iier  relations  attended  upon  her,  who,  at  stated  intervals, 
struck  up  various  kinds  of  music. 

"  The  pile  was  made  by  driving  green  bamboo  stakes  into 
the  earth,  between  which  was  first  laid  fire-wood,  very  dry 
and  combustible ;  upon  this  was  put  a  quantity  of  dry  straw, 
or  reeds,  besmeared  with  grease :  this  was  done  alternately, 
till  the  pile  was  five  feet  in  height ;  and  the  whole  was  then 
strewed  with  rosin,  finely  powdered.  A  white  cotton  sheet, 
which  had  been  washed  in  the  Ganges,  was  then  spread  over 
the  pile,  and  the  whole  was  ready  for  the  reception  of  the 
victim. 

"  The  widow  was  now  admonished,  by  a  priest,  that  it  was 
time  to  begin  the  rites.  She  was  then  surrounded  by  women, 
who  offered  her  betel,  and  besought  her  to  supplicate  favors 
for  them  when  she  joined  her  husband  in  the  presence  of 
Ram,  or  their  highest  god,  and,  above  all,  that  she  would 
salute  their  deceased  friends  whom  she  might  meet  in  the 
celestial  mansions. 

"  In  the  mean  time,  the  body  of  the  husband  was  taken 
and  washed  in  the  river.  The  woman  was  also  led  to  the 
Ganges  for  ablution,  where  she  divested  herself  of  all  her 


PAGANS. 


239 


iity  of  the 
eating  the 
niple,  also, 
lered  as  a 
tersons  are 

a  Gentoo 
i;__"We 
jased  lying 
otton,  and 

to  be  the 
to  that  of 
ild  a  little 
Irove  away 
ried  in  the 
ear.  Many 
d  intervals, 

stakes  into 
d,  very  dry 
dry  straw, 
alternately, 
was  then 
)tton  sheet, 
spread  over 
ition  of  the 

,  that  it  was 
by  women, 

icate  favors 

jresence  of 
she  would 

meet  in  the 

was  taken 
led  to  the 
f  of  all  her 


ornaments.  Her  head  was  covered  with  a  piece  of  silk,  and 
a  cloth  was  tied  round  her  body,  in  which  the  priests  put 
some  parched  rice. 

"  She  then  took  a  farewell  of  her  friends,  and  was  conduct- 
ed by  two  of  her  female  relations  to  the  pile.  When  she 
came  to  it,  she  scattered  flowers  and  parched  rice  upon  the 
spectators,  and  put  some  into  the  mouth  of  the  corpse.  Two 
priests  next  led  her  three  times  round  it,  while  she  threw  rice 
among  the  bystanders,  who  gathered  it  up  with  great  eager- 
ness. The  last  time  she  went  round,  she  placed  a  little  earth- 
en burning  lamp  to  each  of  the  four  corners  of  the  pile, 
then  laid  herself  down  on  the  right  side,  next  to  the  body, 
which  she  embraced  with  both  her  arms ;  a  piece  of  white 
cotton  was  spread  over  them  both ;  they  were  bound  together 
with  two  easy  bandages,  and  a  quantity  of  fire-wood,  straw, 
and  rosin,  was  laid  upon  them.  In  the  last  place,  her  near- 
est relations,  to  whom,  on  the  banks  of  the  river,  she  had 
given  her  nose-jewels,  came  with  a  burning  torch,  and  set 
the  straw  on  fire,  and  in  a  moment  the  whole  \  us  in  a  flame. 
The  noise  of  the  drums,  and  the  shouts  of  the  spectators, 
were  such  that  the  shrieks  of  the  unfortunate  woman,  if  she 
uttered  any,  could  not  have  been  heard." 

Instances  are  related  of  women  eighty  years  of  age,  or  up- 
wards, perishing  in  this  manner.  One  case  is  mentioned, 
by  Mr.  Ward,  of  a  Bramin  who  had  married  upwards  of  a 
hundred  wives,  thirty-seven  of  whom  were  burnt  with  him. 
The  pile  was  kept  burning  for  three  days,  and  when  one  or 
more  of  them  arrived,  they  threw  themselves  into  the  bin 
zing  jire. 

The  Pagans  worship  an  immense  variety  of  idols,  both  ani- 
mate and  inanimate,  and  very  frequently  make  to  themselves 
gods  of  objects  that  are  contemptible  even  among  brutes.  In 
Hindoo,  the  monkey  is  a  celebrated  god.  A  few  years  ?ince, 
the  rajah  of  Nudeeya  expended  §50,000  in  celeb  atincr  the 
marriage  of  a  pair  of  those  mischievous  creatures,  with  all 
the  parade  and  solemnity  of  a  Hindoo  wedding. 

A    Bramin   of   superior   understanding   gave    Mr.    Ward 


240 


PAGANS. 


the  following  confession  of  faiths  as  the  present  belief  of  the 
philosophical  Hindoos,  concerning  the  nature  of  God,  viz. :  — 
"  God  is  uivisible,  independent,  ever-living,  glorious,  uncor- 
rupt,  all-wise,  the  ever-blessed,  the  almighty;  his  perfec- 
tions are  indescribable  and  past  finding  out ;  he  rules  over 
all,  supports  all,  destroys  all,  and  remains  afler  the  destruc- 
tion of  all ;  there  is  none  like  him ;  he  is  silence ;  he  is  free 
from  passion,  from  birth,  &c.,  and  from  increase  and 
decrease,  from  fatigue,  the  need  of  refreshment,  &lc.  He 
possesses  the  power  of  infinite  diminution  and  lightness,  and 
is  the  soul  of  all. 

"  He  created,  and  then  entered  into,  all  things,  in  which 
he  exists  in  two  ways,  untouched  by  matter,  and  receiving 
the  fruits  of  practice.  He  now  assumes  visible  forms  for  the 
sake  of  engaging  the  minds  of  mankind.  The  different  gods 
are  parts  of  God,  though  his  essence  remains  undiminished, 
as  rays  of  light  leave  the  sun  his  undiminished  splendor.  He 
created  the  gods  to  perform  those  things  in  the  government 
of  the  world,  of  which  man  was  incapable.  Some  gods  are 
parts  of  other  gods,  and  there  are  deities  of  still  inferior  pow- 
ers. If  it  be  asked  why  God  himself  does  not  govern  the 
world,  the  answer  is,  that  it  might  subject  him  to  exposure, 
and  he  chooses  to  be  concealed :  he  therefore  governs  by  the 
gods,  who  are  emanations  from  the  one  God,  possessing  a 
portion  of  his  power :  he  who  worships  the  gods  as  the  one 
God,  substantially  worships  God.  The  gods  are  helpful  to 
men  in  all  human  affairs,  but  they  are  not  friendly  to  those 
who  seek  final  absorption,  being  jealous  lest,  instead  of  attain- 
ing absorption,  they  should  become  gods,  and  rival  them. 

"  Religious  ceremonies  procure  a  fund  of  merit  to  the 
performer,  which  raises  him  in  every  future  birth,  and  at 
length  advances  him  to  heaven,  where  he  enjoys  happiness 
for  a  limited  period,  or  carries  him  towards  final  absorption 
A  person  may  sink  to  earth  again  by  crimes  committed  in 
heaven.  The  joys  of  heaven  arise  only  from  the  gratification 
of  the  senses.  A  person  raised  to  heaven  is  considered  aa 
a  god. 


lief  of  the 
i,  viz. :  — 
us,  uncor- 
lis  perfec- 
rules  over 
e  destruc- 

he  is  free 
rease    and 

&LC.     He 
itness,  and 

,  in  which 

I  receiving 
rms  for  the 
ferent  gods 
liminished, 
indor.  He 
rovernment 
le  gods  are 
ferior  pow- 
govern  the 
>  exposure, 
ems  by  the 
ossessing  a 

as  the  one 
helpful  to 

II  y  to  those 
A  of  attain- 

1  them, 
lerit  to  the 
rth,  and  at 
3  happiness 
absorption 
mmitted  in 
rratification 
msidered  aa 


PAGANS. 


S41 


i( 


When  the  following  lines  of  Pope  were  read  to  a  learned 
Bramin,  he  started  from  his  seat,  begged  a  copy  of  tbem, 
and  declared  the  author  must  have  been  a  Hindoo :  — 

*  All  are  but  parts  of  one  stupendous  whole, 

Whose  body  Nature  is,  and  God  the  soul ', 

Warms  in  the  sun,  refreshes  in  the  breeze, 
Glows  in  the  stars,  and  blossoms  in  the  trees, 
Lives  through  all  life,  extends  through  all  extent, 
Spreads  undivided,  operates  unspent.' 

*•  Such  are  the  best  views  of  the  best  of  men  among  the 
Hindoos.  Such  a  mixture  of  truth  and  error,  of  sense  and 
folly,  do  they  believe  and  tieach." 

According  to  the  best  accounts  that  can  be  obtained  from 
missionaries  and  others,  the  number  of  Pagans,  in  different 
countries,  exceeds  half  the  population  of  the  globe. 

Considerable  attempts  have  been  made,  of  late  years,  for 
the  enlightening  of  the  heathen ;  and  there  is  every  reason  to 
believe  good  has  been  done.  From  the  aspect  of  Scripture 
prophecy,  we  are  led  to  expect  that  the  kingdoms  of  the 
heathen  at  large  shall  be  brought  to  the  light  of  the  gospel. 
(Matt.  24 :  14.  Isa.  60.  Ps.  22 :  28, 29 ;  2 : 7, 8.)  It  has  been 
much  disputed  whether  it  be  possible  that  the  heathen  should 
be  saved  without  the  knowledge  of  the  gospel ;  some  have 
absolutely  denied  it,  upon  the  authority  of  those  texts  which 
universally  require  faith  in  Christ ;  but  to  this  it  is  answered, 
that  those  texts  regard  only  such  to  whom  the  gospel  comes, 
and  are  capable  of  understanding  the  coutents  of  it.  "  The 
truth,"  says  Dr.  Doddridge,  "seems  to  be  this  —  that 
none  of  the  heathen  will  be  condemned  for  not  believing  the 
gospel,  but  they  are  liable  to  condemnation  for  the  breach  of 
God's  natural  law:  nevertheless,  if  there  be  any  of  them  in 
whom  there  is  a  prevailing  love  to  the  Divine  Being,  there 
seems  reason  to  believe  that,  for  the  sake  of  Christ,  though  to 
them  unknown,  they  may  be  accepted  by  God ;  and  so  much 
the  rather,  as  the  ancient  Jews,  and  even  the  apostles,  during 
the  time  of  our  Savior's  abode  on  earth,  seem  to  have  had 
21 


tU5: 


i 


m 


343 


PAGANS. 


but  little  notion  of  those  doctrines,  which  those  who  deny 
the  solvability  of  the  heathen  are  most  apt  to  imagine." 
(Rom.  2 :  10— 22.  Acts  10 :  34, 35.  Matt.  8:11, 12.)  Grove, 
Watts,  Saurin,  and  the  immortal  Newton,  favor  the  same 
opinion;  the  latter  of  whom  thus  observes:  "If  we  suppose  a 
heathen  brought  to  a  sense  of  his  misery ;  to  a  conviction 
that  he  cannot  be  happy  without  the  favor  of  the  great  Lord 
of  the  world ;  to  a  feeling  of  guilt,  and  desire  of  mercy ;  and 
that,  though  he  has  no  explicit  knowledge  of  a  Savior,  he 
directs  the  cry  of  his  heart  to  the  unknown  Supreme,  to  have 
mercy  upon  him,  —  who  will  prove  that  such  views  and  desires 
can  arise  in  the  heart  of  a  sinner,  without  the  energy  of  that 
Spirit  which  Jesus  is  exalted  to  bestow?  Who  will  take 
upon  him  to  say  that  his  blood  has  not  sufficient  efficacy  to 
redeem  to  God  a  sinner  who  is  thus  disposed,  though  he  have 
never  heard  of  his  name  1  Or  who  has  a  warrant  to  affirm 
that  the  supposition  I  have  made  is  in  the  nature  of  things 
impossible  to  be  realized  ?  "  \\ 

"  That  there  exist  beings,  one  ir  many,  powerful  above 
the  human  race,  is  a  proposition.'  says  Lord  Kaimes,  "  uni- 
versally admitted  as  true  in  all  ages  and  among  all  nations.  1 
boldly  call  it  universal,  notwithstanding  what  is  reported  of 
some  gross  savages ;  for  reports  that  contradict  what  is  ac- 
knowledged to  be  general  among  men,  require  able  vouchers. 
Among  many  savage  tribes  there  are  no  words  but  for  objects 
of  external  sense :  is  it  surprising  that  such  people  are  incapa 
ble  of  expressing  their  religious  perceptions,  or  any  perception 
of  internal  sense  1  The  conviction  that  men  have  of  superior 
powers,  in  every  country  where  there  are  words  to  express 
it,  is  so  weM  vouched,  that,  in  fair  reasoning,  it  ought  to  be 
aken  for  granted  among  the  few  tribes  where  language  is 
deficient."  The  same  ingenious  author  shows,  with  great 
strength  of  reasoning,  that  the  operations  of  nature  and  the 
government  of  this  world,  which  to  us  loudly  proclaim  the 
existence  of  a  Deity,  are  not  sufficient  to  account  for  the 
universal  belief  of  superior  beings  among  savage  tribes.  He 
IB,  therefore,  of  opinion  that  this  universality  of  conviction 


8ATANIANS ABELIAN^ SUPRALAPSARIANS.       243 


'ho  deny 
tnagine." 
I  Grove, 
:he  same 
uppose  a 
mviction 
eat  Lord 
rcy;  and 
fivior,  he 
,  to  have 
d  desires 
J  of  that 
v\\\  take 
Bcacy  to 
i  he  have 
to  affirm 
3f  things 

\\ 
ill  above 


is. 


uni- 


tions.  1 
►orted  of 
at  is  ac- 
ouchers. 
r  objects 
e  incapa 
jrception 

superior 
>  express 
ht  to  be 
iguage  is 
ith  great 

and  thtj 

laim  the 

for  the 

>es.     He 

eviction 


can  spring  only  from  the  image  of  Deity  stamped  upon  the 
mind  of  every  human  being,  the  ignorant  equally  with  the 
learned.    This,  he  thinks,  may  be  termed  the  sense  of  Deity. 


sAtanians. 

A  BRANCH  of  the  Messalians,  who  appeared  about  the  year 
390.  It  is  said,  among  other  things,  that  they  believed  the 
devil  to  be  extremely  powerful,  and  that  it  was  much  wiser 
to  respect  and  adore  than  to  curse  him. 


.^BELIANS,   OR  ABELONIANS. 

A  SECT  w  ..' '  rose  in  the  diocese  of  Hippo,  in  Africa,  m 
the  fifth  century.  They  regulated  marriage  after  the  example 
of  Abel,  who,  they  pretended,,  was  married,  but  lived  in  a 
state  of  continence :  they  therefore  allowed  each  man  to 
marry  one  woman,  but  enjoined  them  to  live  in  the  same 
state.  To  keep  up  the  sect,  when  a  man  and  woman 
entered  into  this  society,  they  adopted  a  boy  and  a  girl,  who 
were  to  inherit  their  goods,  and  to  marry  upon  the  same 
terms  of  not  having  children,  but  of  adopting  two  of  different 
sexes 


SUPRALAPSARIANS. 

Persons  who  hold  that  God,  without  any  regard  to  the  good 
or  evil  works  of  men,  has  resolved,  by  an  eternal  decree, 
supra  lapsunif  antecedently  to  any  knowledge  of  the  fall  of 


M 
.i«f 

f 


244 


DANCERS EPICUHEANS. 


Adam,  and  independently  of  it,  to  save  some  and  reject  others ; 
or,  in  other  words,  that  God  intended  to  glorify  his  justice  in 
the  condemnation  of  some,  as  well  as  his  mercy  in  the  salvap 
tion  of  others,  and,  for  that  purpose,  decreed  that  Adam 
should  necessarily  fall. 


DANCERS. 


A  SECT  which  sprung  up,  about  1373,  in  Flanders,  and 
places  about  It  was  their  custom  all  of  a  8i»lden  to  fall  a- 
dancing,  and,  holding  each  other's  hands,  to  continue  thereat, 
till,  being  suffocated  with  the  extraordinary  violence,  they  fell 
down  breathless  together.  During  these  intervals  of  vehe- 
ment agitation,  they  pretended  to  be  favored  with  wonderful 
visions.  Like  the  Whippets,  they  roved  from  place  to  place, 
begging  their  victuals,  holding  their  secret  assemblies,  and 
treating  the  priesthood  and  worship  of  the  church  with 
the  utmost  contempt. 


i  I 


iiuii 


EPICUREANS. 

The  disciples  of  Epicurus,  who  flourished  about  A.  M. 
.3700.  This  sect  maintained  that  the  world  was  formed  not 
oy  God,  nor  with  any  design,  but  by  the  fortuitous  concourse 
of  atoms.  They  denied  that  God  governs  the  world,  or  in  the 
least  condescends  to  interfere  with  creatures  below;  they 
denied  the  immortality  of  the  soul,  and  the  existence  of  an- 
gels ;  they  maintained  that  happiness  consisted  in  pleasure ; 
but  some  of  them  pieced  this  pleasure  in  the  tranquillity  and 
joy  of  the  mind,  arising  from  the  practice  of  moral  virtue,  and 
which  is  thought  by  some  to  have  been  the  true  principle  of 


SKEPTICS WICKLIFFITKS. 


245 


t  others ; 
astice  io 
hesalyft> 
it  Adam 


Epicuius :  others  understood  him  in  the  gross  sense,  and 
placed  all  their  happiness  in  corporeal  pleasure.  When  Paul 
was  at  Athens,  he  had  conferences  with  the  Epicurean  phi- 
losophers. (Acts  17  :  18.)  The  word  Epicurean  is  used,  at 
present,  for  an  indolent,  effeminate,  and  voluptuous  person, 
who  only  consults  his  private  and  particular  pleasure. 


f:i 


:ers,  and 
to  fall  a- 
thereat, 
they  fell 
of  vehe- 
'onderful 
to  place, 
lies,  and 
ch  with 


SKEPTICS. 

The  word  Skeptic  properly  signifies  considerative  and  m- 
quisitive,  or  one  who  is  always  weighing  reasons  on  one  side 
or  the  other,  without  ever  deciding  between  them.  The  word 
IS  applied  to  an  ancient  sect  of  philosophers  founded  by  Pyrrho, 
who  denied  the  real  existence  of  all  qualities  in  bodies,  ex- 
cept those  which  are  essential  to  primary  atoms,  and  referred 
every  thing  else  to  the  perceptions  of  the  mind  produced  by 
external  objects ;  in  other  words,  to  appearance  and  opinion. 
In  modern  times,  the  word  has  been  applied  to  Deists,  or  those 
who  doubt  of  the  truth  and  authenticity  of  the  sacred  Scrip- 
tures. 


A.  M. 
ned  not 
>ncourse 
Dr  in  the 
iv ;  they 
e  of  an- 
leasure ; 
lity  and 
tue,  and 
ciple  of 


WICKLIFFITES. 

The  followers  of  the  famous  John  Wickliffe,  called  "  the 
first  reformer,"  who  was  born  in  Yorkshire,  in  the  year  1324. 
He  attacked  the  jurisdiction  of  the  pope  and  the  bishops. 
He  was  for  this  twice  summoned  to  a  council  at  Lambeth,  to 
give  an  account  of  his  doctrines,  but,  being  countenanced 
by  the  duke  of  Lancaster,  was  both  times  dismissed  without 
condemnation.  Wickliffe,  therefore,  continued  to  spread  his 
new  principles,  as  usual,  adding  to  them  doctrines  still  more 
alarming ;  by  which  he  drew  after  him  a  great  number  of 
21* 


I 


246 


DIGGERS ZUINGLIANS. 


mr 


disciples.  Upon  this,  William  Courtney,  archbishop  of  Can- 
terbury, called  another  council  in  1382,  which  condemned 
24  propositions  of  WicklilTe  and  his  disciples,  and  obtained  a 
declaration  of  Richard  II.  against  all  who  should  preach 
them  ;  but  while  these  proceedings  were  agitating,  Wickliffe 
died  at  Lutterworth,  leaving  many  works  behind  him  for  the 
establishment  of  his  doctrines.  He  was  buried  in  his  own 
church,  at  Lutterworth,  in  Leicestershire,  where  his  bones 
were  suffered  to  rest  in  peace  till  the  year  1428,  when,  by 
an  order  from  the  pope,  they  were  taken  up  and  burnt. 
Wickliffe  was  doubtless  a  very  extraordinary  man,  consid- 
ering the  times  in  which  he  lived.  He  discovered  the  ab- 
surdities and  impositions  of  the  church  of  Rome,  and  had 
the  honesty  and  resolution  to  promulgate  his  opinions,  which 
a  little  more  support  would  probably  have  enabled  him  to 
establish :  they  were  evidently  the  foundation  of  the  subse- 
quent reformation. 


(1 
u 


DIGGERS. 


A  DENOMINATION  which  spruug  up  in  Germany,  in  the  fif- 
teenth century  ;  so  called  because  they  dug  their  assemblies 
under  ground,  in  caves  and  forests.  They  derided  the  church, 
its  ministers,  and  sacraments. 


ZUINGLIANS. 


A  BRANCH  of  the  Reformers,  so  callec'  from  Zuinglius,  a 
noted  divine  of  Switzerland.  His  chief  difference  from  Lu- 
ther was  concerning  the  euchar'st.  He  maintained  that  the 
bread  and  wine  were  only  signijic  'nns  of  the  body  and  blood 
of  Jesus  Christ,  whereas  Luther  '  ^   eved  in  consubstantiatian. 


w-    1 


8XEKERS WILHELMINIANS NON-RESISTANTS.    247 


SEEKERS. 


m 


A  DENOMINATION  which  oToso  in  the  year  1645.  They  de- 
rived their  name  from  their  maintaining  that  the  true  church 
ministry,  Scripture,  and  ordinances,  were  lost,  for  which  they 
were  seeking.  They  taught  that  the  Scriptures  were  uncer- 
tain ;  that  present  miracles  were  necessary  to  faith ;  that  oui 
ministry  is  without  authority ;  and  that  our  worship  and  or 
dinances  are  unnecessary  or  v  "  i 


WILHELMINIANS. 

A  DENOMINATION  in  the  13th  century,  so  called  from  Wil- 
helmina,  a  Bohemian  woman,  who  resided  in  the  territory  of 
Milan.  She  persuaded  a  large  number  that  the  Holy  Ghost 
was  become  incarnate  in  her  person,  for  the  salvation  of  a 
great  part,  of  mankind.  According  to  her  doctrines,  none 
were  saved  by  the  blood  of  Jesus  but  true  and  pious  Christians, 
while  the  Jews,  Saracens,  and  unworthy  Christians,  were  to 
obtain  salvation  through  the  Holy  Spirit  which  dwelt  in  her, 
and  that,  in  consequence  thereof,  all  which  happened  in  Christ 
during  his  appearance  upon  earth  in  the  human  nature,  was 
to  be  exactly  renewed  in  her  person,  or  rather  in  that  of  the 
Holy  Ghost,  which  was  united  to  her. 


NON-RESISTANTS. 


This  is  a  name  assumed  by  those  who  believe  in  the  invio- 
lability of  human  life,  and  whose  motto  is.  Resist  not  Evil, 
—  that  is,  by  the  use  of  carnal  weapons  or  brute  force.     They 


248 


NON-RESISTANTS. 


1i 


cannot  properly  be  called  a  religious  sect,  in  the  common 
acceptation  of  that  term,  and  they  repudiate  the  title ;  for  they 
differ  very  widely  among  themselves  in  their  religious  specu- 
lations, and  have  no  forms,  ordinances,  creed,  church,  or 
community.  Some  of  them  belong  to  almost  every  religious 
persuasion,  while  others  refuse  to  be  connected  -with  any 
denomination,  and  to  be  called  by  any  sectarian  name.  Like 
the  friends  of  negro  emancipation,  or  of  total  abstinence  from 
all  intoxicating  substances,  their  eyes  a.  fastened  upon  a 
common  object,  and  their  hearts  united  together  by  a  common 
principle ;  and  whatever  calls  for  the  violation  of  that  princi- 
ple, or  for  the  sacrifice  of  that  object,  they  feel  in  duty  bound 
to  reject. 

In  the  autumn  of  1838,  an  association  was  formed  in  Bos- 
ton, called  the  "  New  England  Non-Resistance  Society," 
the  principles  of  which  are  comprehensively  imbodied  in  the 
second  article  of  its  constitution,  as  follows :  — 

"  The  members  of  this  society  agree  in  opinion  that  no  man, 
or  body  of  men,  however  constituted,  or  by  whatever  name 
called,  have  the  right  to  take  the  life  of  man  as  a  penalty  for 
transgression ;  that  no  one,  who  professes  to  have  the  Spirit 
of  Christ,  can  consistently  sue  a  man  at  law  for  redress  of 
ii\juries,  or  thrust  any  evil-doer  into  prison,  or  fill  any  office 
in  which  he  would  come  utider  obligation  to  execute  penal 
enactments,  or  take  any  part  in  the  military  service,  or 
acknowledge  allegiance  to  any  human  government,  or  justi- 
fy any  man  in  fighting  in  defence  of  property,  liberty,  life,  or 
religion ;  that  he  cannot  engage  in  or  countenance  any  plot 
or  effort  to  revolutionize,  or  change,  by  physical  violence, 
any  government,  however  corrupt  or  oppressive ;  that  he  will 
obey  *  the  powers  that  be,*  except  in  those  cases  in  which 
they  bid  him  violate  his  conscience  —  and  then,  rather  than 
to  resist,  he  will  meekly  submit  to  the  penalty  of  disobedi- 
ence ;  and  that,  while  he  will  cheerfully  endure  all  things  for 
Christ's  sake,  without  cherishing  even  the  desire  to  inflict 
injury  upon  his  persecutors,  yet  he  will  be  bold  and  uncom- 
promising for  God,  in  bearing  his  testimony  against  sin,  in 


KON-RESISTANTS. 


S49 


inflict 


high  places  and  in  low  places,  until  righteousness  and  peace 
shall  reign  in  all  the  earth,  and  there  shall  be  none  to  moles 
or  make  afraid."        .- 

On  the  same  occasion,  a  Declaration  of  Sentiments 
was  adopted,  in  which  the  views  of  Non-Resistants  are  set 
forth  in  the  following  positive  and  argumentative  form :  ~* 

**  We  cannot  acknowUidge  allegiance  to  any  human  gov- 
ernment ;  neither  can  we  oppose  any  such  government  by  a 
resort  to  physical  force.  We  recognize  but  one  King  and 
Lawgiver,  one  Judge  and  Ruler  of  mankind.  We  are 
bound  by  the  laws  of  a  kingdom  which  is  not  of  this  world ; 
the  subjects  of  which  are  forbidden  to  fight ;  in  which  Mercy 
and  Truth  are  met  together,  and  Righteousness  and  Peace 
have  kissed  each  other ;  which  has  no  state  lines,  no  national 
partitions,  no  ge^raphical  boundaries ;  in  which  there  is  no 
distinction  of  rank,  or  division  of  caste,  or  inequality  of  sex ; 
tne  officers  of  which  are  Peace,  its  exactors  Righteousness, 
its  walls  Salvation,  and  its  gates  Praise  ;  and  which  is 
destined  to  break  in  pieces  and  consume  all  other  kingdoms. 

"  Our  country  is  the  world,  our  countrymen  are  all  mankind. 
We  love  the  land  of  our  nativity  only  as  we  love  all  other 
lands.  The  interests,  rights,  liberties  of  American  citizens, 
are  no  more  dear  to  us  than  are  those  of  the  whole  human  race. 
Hence  we  can  allow  no  appeal  to  patriotism,  to  revenge  any 
national  insult  or  injury.  The  Prince  of  Peace,  under 
whose  stainless  banner  we  rally,  came  not  to  destroy,  but  to 
save,  even  the  worst  of  enemies.  He  has  left  us  an  example, 
that  we  should  follow  his  steps.  God  commendeth  his  love 
toward  us,  IN  that,  while  we  were  yet  sinners,  Christ 
died  for  us. 

"  We  conceive  that,  if  a  nation  has  no  right  to  defend  it- 
self against  foreign  enemies,  or  to  punish  its  invaders,  no  in'- 
dividual  possesses  that  right  in  his  own  case.  The  unit 
cannot  be  of  greater  importance  than  the  aggregate.  If  one 
man  may  take  life,  to  obtain  or  defend  his  rights,  the  same 
license  must  necessarily  be  granted  to  communities,  states, 
and  nations.     If  he  may  use  a  dagger  or  a  pistol,  tiuy  may 


i 


'"I 
■jjl 
4m 


250 


NON-RESISTAMTS. 


\h 


?•>'*■ 
».»*' 


r^ 


employ  cannon,  bomb-shells,  land  and  naval  forces.  The 
means  of  self-proservation  must  be  in  proportion  to  the  mag- 
nitude of  interests  at  stake,  and  the  number  of  lives  exposed 
to  destruction.  But  if  a  rapacious  and  bloodthirsty  soldiery, 
thronging  these  shores  from  abroad,  with  intent  co  commit 
rapine  and  destroy  life,  may  not  be  resisted  by  the  people  or 
magistracy,  then  ought  no  resistance  to  be  offered  to  domes- 
tic troublers  of  the  public  peace,  or  of  private  security.  No 
obligations  can  rest  upon  Americans  to  regard  foreigners  as 
more  sacred  in  their  persons  than  themselves,  or  to  give  them 
a  monopoly  of  wrong-doing  with  impunity. 

"  The  dogma,  that  all  the  governments  of  the  world  are 
approvingly  ordained  of  God,  and  that  the  powers  that  be, 
in  the  United  States,  in  Russia,  in  Turkey,  are  in  accordance 
with  his  will,  is  not  less  absurd  than  impious.  It  makes  the 
impartial  Author  of  human  freedom  and  equality  unequal 
and  tyrannical.  It  cannot  be  affirmed  that  the  powers 
THAT  be,  in  any  nation,  are  actuated  by  the  spirit,  or  guided 
by  the  example,  of  Christ,  in  the  treatment  of  enemies  j 
therefore  they  cannot  be  agreeable  to  the  will  of  God  ;  and, 
therefore,  their  overthrow,  by  a  spiritual  regeneration  of  their 
subjects,  is  inevitable. 

♦♦  We  register  our  testimony,  not  only  against  all  wars, 
whether  offensive  or  defensive,  but  all  preparations  for  war  ; 
against  every  naval  ship,  every  arsenal,  every  fortification  ; 
against  the  militia  system  and  a  standing  army ;  against  all 
military  chieftains  and  soldiers  ;  against  all  monuments 
commemorative  of  victory  over  a  foreign  foe,  all  trophies 
won  in  battle,  all  celebrations  in  honor  of  military  or  naval 
exploits ;  against  all  appropriations  for  the  defence  of  a  na- 
tion by  force  and  arms,  on  the  part  of  any  legislative  body ; 
against  every  edict  of  government  requiring  of  its  subjects 
military  service.  Hence  we  deem  it  unlawful  to  bear  arms, 
or  to  hold  a  military  office. 

"  As  every  human  government  is  upheld  by  physical  strength, 
and  its  laws  are  enforced  virtually  at  the  point  of  the  bayonet, 
we  cannot  hold  any  office  which  imposes  upon  its  incumbent 


n 


NON-RESISTANTS. 


251 


58.  The 
the  mag- 
exposed 
soldiery, 
»  commit 
)eople  or 

0  domes- 
■ity.  No 
igners  as 
Tive  them 

vorld  are 

THAT  BE, 

xordance 

lakes  the 

unequal 

1  POWERS 

or  guided 
enemies ; 
fod ;  and, 
)n  of  their 

all  wars, 
for  war ; 
ification  ; 
gainst  all 
onuments 
trophies 
or  naval 
}  of  a  na- 
ive body; 
i  subjects 
;ar  arms, 

strength, 
\  bayonet, 
icumbent 


the  obligation  to  compel  men  to  do  right,  on  pain  of  imprison 
ment  or  death.  We  therefore  voluntarily  exclude  ourselves 
from  every  legislative  and  judicial  body,  and  repudiate  all 
human  politics,  worldly  honors,  and  stations  of  authority.  If 
we  cannot  occupy  a  seat  in  the  legislature,  or  on  the  bench, 
neither  can  we  elect  others  to  act  as  our  substitutes  in  any 
such  capacity. 

"  It  follows  that  we  cannot  sue  any  man  at  law,  to  compel 
him  by  force  to  restore  any  thing  which  he  may  have  wrong- 
fully taken  from  us  or  others ;  but,  if  he  has  seized  our  coat, 
we  shall  surrender  up  our  cloak  rather  than  subject  him  to 
punishment. 

"  We  believe  that  the  penal  code  of  the  old  covenant.  An 
EYE  r'^R  AN  EYE,  AND  A  TOOTH  FOR  A  TOOTH,  has  been  abro 
gated  by  JESUS  CHRIST  ;  and  that,  under  the  new  cove- 
nant, the  forgiveness,  instead  of  the  punishment,  of  enemies 
has  been  enjoined  upon  all  his  disciples,  in  all  cases  whatso 
ever.  To  extort  money  from  enemies,  or  set  them  upon  a 
pillory,  or  cast  them  into  prison,  or  hang  them  upon  a  gal- 
lows, is  obviously  not  to  forgive,  but  to  take  retribution. 
Vengeance  is  mine  —  I  will  repay,  saith  the  Lord. 

"  The  history  of  mankind  is  crowded  with  evidences  proving 
that  physical  coercion  is  not  adapted  to  moral  regeneration ; 
that  the  sinful  dispositions  of  man  can  be  subdued  only  by 
love ;  that  evil  can  be  exterminated  from  the  earth  only  by 
goodness ;  that  it  is  not  safe  to  rely  upon  an  arm  of  flesh,  upon 
man,  whose  breath  is  in  his  nostrils,  to  preserve  us  from  harm ; 
that  there  is  great  security  in  being  gentle,  harmless,  long- 
suffering,  and  abundant  in  mercy ;  that  it  is  only  the  meek 
who  shall  inherit  the  earth,  for  the  violent,  who  resort  to  the 
sword,  are  destined  to  perish  with  the  sword.  Hence,  as  a 
measure  of  sound  policy,  —  of  safety  to  property,  life,  and 
liberty,  —  of  public  quietude  and  private  enjoyment,  —  as 
well  as  on  the  ground  of  allegiance  to  HIM  who  is  King  op 
kings  and  Lord  of  lords,  —  we  cordially  adopt  the  non- 
resistance  principle ;  being  confident  that  it  provides  for  all 
possible  consequences,  will  insure  all  things  needful  to  us,  id 


85? 


NON-RESISTANTS. 


\^ 


J' 


m  11 


K:l:1; 


armed  with  omnipotent  power,  and  must  ultimately  triumph 
over  every  assailing  force. 

"  We  advocate  no  Jacobinical  doctrines.  The  spirit  of 
Jacobinism  is  the  spirit  of  retaliation,  violence,  and  murder. 
It  neither  fears  God  nor  regards  man.  We  would  be  filled 
with  the  Spirit  of  Christ.  If  we  abide  by  our  principles,  it 
is  impossible  for  us  to  be  disorderly,  or  plot  treason,  or  par- 
ticipate in  any  evil  work :  we  shall  submit  to  every  ordinance 
of  man,  for  the  Lord's  sake  ;  obey  all  the  requirements 
of  gpvernment,  except  such  as  we  deem  contrary  to  the  com- 
mands of  the  gospel ;  and  in  no  case  resist  the  operation  of 
law,  except  by  meekly  submitting  to  the  penalty  of  disobedi- 
ence. 

"  But  while  we  shall  adhere  to  the  doctrine  of  non-resist- 
ance and  passive  submission  to  enemies,  we  purpose,  in  a 
moral  and  spiritual  sense,  to  speak  and  act  boldly  in  the 
cause  of  God  ;  to  assail  iniquity  in  high  places  and  in  low 
places ;  to  apply  our  principles  to  all  existing  civil,  political, 
legal,  and  ecclesiastical  institutions ;  and  to  hasten  the  time 
when  the  kingdoms  of  this  world  will  have  become  the  king- 
doms of  our  Lord  and  of  his  Christ,  and  he  shall  reign  for- 
ever. 

"  It  appears  to  us  a  self-evident  truth,  that  whatever  the 
gospel  is  designed  to  destroy  at  any  period  of  the  world,  be- 
ing contrary  to  it,  ought  now  to  be  abandoned.  If,  then,  the 
time  is  predicted,  when  swords  shall  be  beaten  into  plough- 
shares, and  spears  into  pruning-hooks,  and  men  shall  nof 
learn  the  art  of  war  any  more,  it  follows  that  all  who  manu- 
facture, sell,  or  wield  those  deadly  weapons,  do  thus  array 
themselves  against  the  peaceful  dominion  of  the  Son  of  God 
on  earth." 

Having  thus  frankly  stated  their  principles  and  purposes, 
they  proceed  to  specify  the  measures  they  propose  to  adopt, 
in  carrying  their  object  into  effect,  as  follows :. — 

"  We  expect  to  prevail  through  the  foolishness  op 
PBEACuiNo,  striving  to  commend  ourselves  unto  every  man's 


l?.Sl! 


NON-RESISTANTS 


253 


'iumph 

irit  of 
lurder. 
e  mied 
pies,  it 
or  par- 
linance 
ements 
le  com- 
ion  of 
sobedi- 

i-resist- 
le,  in  a 
in  the 
in  low 
olitical, 
le  time 
ie  king- 
gn  for- 

ver  the 
rid,  be* 
ten,  the 
piough- 
kall  nof 
manu- 
s  array 
OF  God 

irposes, 
adopt, 

ESS     OP 

man's 


conscience,  in  the  sight  of  God.  From  the  press,  we  shall 
promulgate  our  sentiments  as  widely  as  practicable.  Wa 
shall  endeavor  to  secure  the  cooperation  of  all  persons,  of 
whatever  name  or  sect.  The  triumphant  progress  of  the  cause 
of  Temperance  and  of  Abolition  in  our  land,  through  the 
instrumentality  of  benevolent  and  voluntary  associations,  en- 
courages us  to  combine  our  own  means  and  efforts  for  the 
promotion  of  a  still  greater  cause.  Hence  we  shall  employ 
lecturers,  circulate  tracts  and  publications,  form  societies, 
and  petition  our  state  and  national  governments,  in  relation  to 
the  subject  of  Universal  Peace.  It  will  be  our  leading  ob- 
ject to  devise  ways  and  means  for  effecting  a  radical  change 
in  the  views,  feelings  and  practices  of  society,  respecting  the 
sinfulness  of  war  and  the  treatment  of  enemies. 

**  In  entering  upon  the  great  work  before  us,  we  are  not 
unmindful  that,  in  its  prosecution,  we  may  be  called  to  test 
our  sincerity,  even  as  in  a  fiery  ordeal.  It  may  subject  Uo  to 
insult,  outrage,  suffering,  yea,  even  death  itself.  We  antici- 
pate  no  small  amount  of  misconception,  misrepresentation, 
calumny.  Tumults  may  arise  against  us.  The  ungodly  and 
violent,  the  proud  and  Pharisaical,  the  ambitious  and  tyranni- 
cal, principalities  and  powers,  and  spiritual  wickedness  in  high 
places,  may  combine  to  crush  us.  So  they  treated  the  Mes- 
siah, whose  example  we  are  humbly  striving  to  imitate.  If 
we  suffer  with  him,  we  know  that  we  shall  reign  with  him 
We  shall  not  be  afraid  of  their  terror,  neither  be  troubled. 
Our  confidence  is  in  the  Lord  Almighty,  not  in  man. 

**  Having  withdrawn  from  human  protection,  what  can 
sustain  us  but  that  faith  which  overcomes  the  world  ?  We 
shall  not  think  it  strange  concerning  the  fiery  tria'  vv*rich  is 
to  try  us,  as  though  some  strange  thing  had  happened  unto 
us,  but  rejoice,  inasmuch  as  we  are  partakers  of  Christ's 
sufferings.  Wherefore  we  commit  the  keepinof  of  our  souls 
to  God,  in  well-doing,  as  unto  a  faithful  CrvjaioPi  For  every 
one  that  forsakes  houses,  or  brethren,  or  sisters,  or 
father,  or  mother,  or  wife,  or  children,  or  lands 
22 


w 


S54 


NON-RESISTANTS. 


FOR  Christ's  sake,  shall  receive  a  hundred  fold,  and 

SHALL  inherit  EVERLASTING  LIFE." 

For  entertaining  these  sentiments,  they  say  that  they  "  have 
been  stigmatized  as  no  human  government  men,"  and  ranked 
among  disorganizers  and  anarchists.  But  they  believe  that 
the  gospel  requires  men  to  suppress  every  angry  emotion,  to 
forgive  every  injury,  to  revenge  none ;  and  they  ask,  "  Shall 
we  forgive  as  individuals,  and  retaliate  as  communities  1  Shall 
we  turn  the  other  cheek  as  individuals,  and  plunge  a  dagger 
into  the  heart  of  our  enemy  as  nations  1  We  might  as  well 
be  sober  as  individuals,  and  drunk  as  nations.  We  might  as 
well  be  merciful  as  individuals,  and  rob  as  patriots."  They 
believe  that  the  forgiveness  of  enemies,  whether  foreign  or 
domestic,  is  the  essence,  the  chief  virtue,  the  soul  of  the 
gospel ;  that  we  should  preach  our  Savior's  peace,  evein  if  it 
brings  us  to  our  Savior's  cross  ;  that  Christians  should  not 
punish,  either  to  amend  those  who  trespass  against  them,  or 
to  comfort  themselves ;  for  they  do  not  amend  others  by  fines 
and  imprisonments,  nor  do  they  need  any  better  comfort  than 
that  of  their  Savior,  who,  on  the  cross,  not  only  prayed,  but 
apologized  for  his  murderers ;  that,  if  the  gospel  is  right  in 
prescribing  pardon,  the  law  is  wrong  in  inflicting  punishment ; 
that,  if  a  Christian  reigns,  he  reigns  by  love,  not  by  force ; 
that  he  cannot  smile  with  frowns,  forgive  with  punishment, 
love  with  hatred,  bless  with  the  sword,  do  good  with  evil,  be 
humble  with  pride,  love  God  and  serve  Mammon ;  that  moral 
power  would  govern  men  altogether  cheaper  and  better  than 
physical ;  that  the  destruction  of  every  kingdom  that  has 
heretofore  existed,  proves  that  men  will  not,  cannot  be  gov- 
erned by  physical  force ;  that  the  refusal  of  our  Savior  to 
govern,  when  he  'lad  the  power  of  miracles,  was  his  greatest 
miracle  ;  and  that  his  obedience,  forgiveness,  sufferings,  and 
death,  established  the  constitution  of  a  government,  in  which 
peace  on  earth  and  good-will  to  men  will  be  maintained  by 
the  God  of  peace,  the  Prince  of  peace,  and  the  Spirit  of  peace. 
They  believe  that,  when  Jesus  referred  his  hearers  to  the  law 


SOUTHCOTTERS. 


255 


of  retaliation,  which  law  constituted  the  great  fundamental 
principle  in  the  Jewish  civil  government,  and  when,  in  express 
terms,  he  repealed  that  law,  he  laid  the  axe  at  the  root  of  that 
government,  and  virtually  repealed  or  abrogated  the  whole  of 
it;  for  of  what  force  can  any  civil  government  be,  which 
cannot  enforce  its  laws  by  inflicting  evil  upon  its  violators  1 
When  Jesus  took  from  the  Jewish  civil  ruler  the  right  to  in- 
flict punishment,  he  declared  the  only  civil  government,  which 
God  had  ever  institMted,  and  recognized  as  of  any  rightful 
authority,  to  be  null  and  void  forever.  They  think  it  will  be 
admitted,  by  all  who  receive  the  plain  declarations  of  Scrip- 
ture as  truth,  that  no  man,  as  an  individual,  has  the  right  to 
render  evil  for  evil,  or  to  enforce  even  his  lawful  claims,  by 
his  fist,  the  club,  or  the  sword.  But  if  a  man  has  no  such 
right  as  an  individual,  he  has  none  as  a  member  of  a  family, 
or  as  the  inhabitant  of  a  town,  county,  state,  or  nation ;  hence 
he  cannot  delegate  any  such  right  to  others,  called  legislators, 
magistrates,  judges,  sheriffs,  &c.  If  no  man  has  the  right  to 
retaliate  with  the  fist,  or  club,  or  sword,  it  is  equally  and 
immutably  true  that  he  has  no  right  to  render  evil  for  evil, 
by  using  laws,  or  magistrates,  or  judges,  or  sheriffs,  as  the 
clubs,  or  swords,  or  the  instruments  of  such  retaliation. 
When  men  "  resist  evil,"  either  by  the  use  of  the  club,  or  of 
numan  law,  the  principle  upon  which  they  act  is  the  same  in 
both  cases ;  the  only  difference  is  in  the  instruments  employed. 


'^■I 


I 


SOUTHCOTTERS. 


Dr.  Evans  gives  the  following  account  of  the  religious 
views  and  opinions  of  Joanna  Southcott,  who  made  con- 
siderable noise  in  England,  towards  the  close  of  the  last 
century : — 

«♦  The  mission  of  this  prophetess  commenced  in  the  year 
1792,  and  the  number  of  people  who  have  joined  with  her 


1256 


SOUTHCOTTERS. 


.  t 


H 


1J 


i 

f  S' 


I 

111 


from  ihat  period  to  the  present  time,  as  believing  her  to  be 
divinely  inspired,  was  considerable.  It  was  asserted  that  she 
was  the  instrument,  under  the  direction  of  Christ,  to  announce 
the  establishment  of  his  kingdom  on  earth,  as  afulfilment  of  all 
the  promises  in  the  Scriptures,  and  of  that  prayer  which  he 
himself  gave  to  his  followers;  and  more  particularly  of  the 
promise  made  to  the  wom^i  in  the  fall,  through  which  the 
human  race  is  to  be  redeemed  from  all  the  effects  of' it  in 
the  end.  We  are  taught  by  the  communication  of  the  Spirit 
of  truth  to  her,  that  the  seven  days  of  the  creation  were 
types  of  the  two  periods  in  which  the  reign  of  Satan  and 
of  Christ  are  to  be  proved  and  contrasted.  Satan  was 
conditionally  to  have  his  reign  tried  for  six  thousand  years, 
shadowed  by  the  six  days  in  which  the  Lord  worked,  as 
his  Spirit  has  striven  with  man  while  under  the  powers  of 
darkness ;  but  Satan's  reign  is  to  be  shortened,  for  the  sake 
of  the  elect,  as  declared  in  the  gospel ;  and  Satan  is  to  have 
a  further  trial  at  the  expiration  of  the  thousand  years,  for  a 
time  equal  to  the  number  of  the  days  shortened.  At  the 
close  of  the  seven  thousand  years,  the  judgment  is  to  take 
place,  and  the  whole  human  race  will  collectively  bring 
forward  the  testimony  of  the  evil  they  suffered  under  the 
reign  of  Satan,  and  of  the  good  they  enjoyed  under  the 
spiritual  reign  of  Christ.  These  two  testimonies  will  be 
evidence,  before  the  whole  creation  of  God,  that  the  pride 
of  Satan  was  the  cause  of  his  rebellion  in  heaven,  and  that 
he  was  the  root  of  evil  upon  earth ;  and,  consequently,  when 
those  two  great  proofs  have  been  brought  forward,  that  part 
of  the  human  race  that  has  fallen  under  his  power,  to  be 
tormented  by  being  in  the  society  of  Satan  and  his  angels, 
will  revolt  from  him  in  that  great  day,  will  mourn  that  they 
have  been  deluded,  will  repent,  and  the  Savior  of  all  will 
hold  out  his  hand  to  tliem  in  mercy,  and  will  then  prepare  a 
new  earth  for  them  to  work  righteousness,  and  prepare  them 
ultimately  to  join  his  saints,  who  have  fought  the  good  fight 
in  this  world,  while  under  the  reign  of  Satan. 
**  The  mission  of  Joanna  is  to  be  accomplished  by  a  perfect 


SOUTHCOTTEHS. 


257 


Dbedience  to  the  Spirit  that  directs  her,  and  so  to  be  made  to 
claim  the  promise  of  ♦  bruising  the  head  of  the  serpent ; '  and 
which  promise  was  made  to  the  woman  on  her  casting  the 
blame  upon  Satan,  whoai  v^ie  unwittingly  obeyed,  and  tlmsr 
man  became  dead  to  the  knowledge  of  the  good ;  and  so  ne 
blamed  his  Creator  for  giving  him  the  woman,  who  was 
pronounced  his  helpmate  for  good.  To  fulfil  the  attribute 
of  justice,  Christ  took  upon  himself  that  blame,  and  assumed 
his  humanity,  to  suffer  on  the  cross  for  it,  that  he  might  justly 
bring  the  cross  upon  Satan,  and  rid  him  from  the  earth,  and 
then  complete  the  creation  of  man,  so  as  to  be  after  his  own 
image.  It  is  declared  that  «the  seed  of  the  woman'  are 
those  who  in  faith  shall  join  with  her  in  claiming  the  promise 
made  in  the  fall ;  and  they  are  to  subscribe  with  their  hands 
unto  the  Lord  that  they  do  thus  join  with  her,  praying  for 
the  destruction  of  the  powers  of  darkness,  and  for  the  es- 
tablishment of  the  kingdom  of  Christ.  Those  who  thus 
come  forward  in  this  spiritual  war,  are  to  have  the  seal  of 
the  Lord's  protection ;  and  if  they  remain  faithful  soldiers, 
death  and  hell  shall  not  have  power  over  them ;  and  these  are 
to  make  up  the  sealed  number  of  one  hundred  and  forty-four 
thousand,  to  stand  with  the  Lamb  on  Mount  Sion.  The  fall 
of  Satan's  kingdom  will  be  a  second  deluge  over  the  earth ; 
so  that,  from  his  having  brought  the  human  race  under  his 
power,  a  great  part  of  them  will  fall  with  him ;  for  the  Lord 
will  pluck  out  of  his  kingdom  all  that  offend  and  do  wickedly. 
The  voice  which  announces  the  coming  of  the  Messiah  is 
accompanied  with  judgments,  and  the  nations  must  be  shaken 
and  brought  low  before  they  will  lay  these  things  to  heart. 
When  all  these  things  are  accomplished,  then  the  desire  of 
nations  will  come  in  glory,  so  that  *  every  eye  shall  see  him,' 
and  he  will  give  his  kingdom,  to  his  saints. 

"It  is  represented  that  in  the  Bible  is  recorded  every 
event  by  which  the  Deity  will  work  the  ultimate  happiness 
of  the  human  race,  but  that  the  great  plan  is,  for  the  most 
part,  represented  by  types  and  shadows,  and  otherwise  so 
wrapped  up  in  mysteries,  as  to  be  inscrutable  to  human  wis- 
22* 


258 


SOUTHCOTTERS. 


W^' 


msi 


.1;  f.^ 


ir-i 


! 


I 


dom.  As  the  Lord  pronounced  that  man  should  become  dead 
to  knowledge  if  he  ate  the  forbidden  fruit,  so  the  Lord  must 
prove  his  words  true.  He  therefore  selected  a  peculiar  pec 
pie  as  depositaries  of  the  records  of  that  knowledge ;  and  he 
appeared  among  them,  and  they  proved  themselves  dead  to 
every  knowledge  of  him,  by  crucifying  him.  He  will,  in 
like  manner,  put  the  wild  olive  to  the  same  test;  and  the 
result  will  be,  that  he  will  be  now  crucified  in  the  spirit. 

"  The  mission  of  Joanna  began  in  1792,  at  which  time 
she  had  prophecies  given  her,  showing  how  the  whole  was 
to  be  accomplished.  Among  other  things,  the  Lord  said  he 
should  visit  the  surrounding  nations  with  various  calamities 
for  fifteen  years,  as  a  warning  to  this  land ;  and  that  then  he 
should  bring  about  events  here  which  should  more  clearly 
manifest  the  truth  of  her  mission,  by  judgment  and  other- 
wise ;  so  that  this  should  be  the  happy  nation  to  be  the  first 
redeemed  from  its  troubles,  and  be  the  instrument  for  awaken- 
ing the  rest  of  the  world  to  a  sense  of  what  is  coming  upon 
all,  and  for  destroying  the  Beast j  and  those  who  worship  his 
image. 

"  Joanna  Southcott  died  of  a  protracted  illness.  It  was 
given  out  that  she  was  to  be  the  mother  of  a  Second  Shiloh. 
P''>sents  were  accordingly  made  her  for  the  Babe,  especially 
a  superb  cradle,  with  a  Hebrew  inscription  in  poetry.  But 
she  expired,  and  no  child  appeared  on  the  occasion.  A  stone 
placed  over  her  remains  in  the  New  Burial-ground,  Mary-le- 
bone,  has  this  mystic  inscription  :  — 

IN    MEMORY    OF 

JOANNA   SOUTHCOTT, 

Who  departed  this  life  December  27th,  1814, 
,  Aged  60  years. 

While,  through  all  thy  wondrous  days, 
Heaven  and  earth  enraptured  gaze,  — 
While  vain  sages  think  they  know 
Secrets  thou  alone  canst  show ,  — 
Time  alone  will  tell  what  hour 
Thou'lt  appear  in  greater  power." 


FAMILr    OF    LOVE 


HUTCHINSONIANS. 


259 


orae  dead 
ord  must 
iliar  peo 
;  and  he 
>  dead  to 
J  will,  in 
and  the 
pirit. 

lich  time 
hole  was 
1  said  he 
calamities 
t  then  he 
:e  clearly 
nd  other- 
I  the  first 
r  awaken- 
ling  upon 
>rship  his 

It  was 

id  Shiloh. 

especially 

try.     But 

A  stone 

Mary-le- 


FAMILY  OF   LOVE. 


A  MECT  that  arose  in  Holland,  in  the  sixteenth  century, 
j|ip|^(|64  by  Henry  Nicholas,  a  Westphalian.  He  maintained 
that  he  had  a  commission  from  Heaven  to  teach  men  that  the 
essence  of  religion  consisted  in  the  feelings  of  divine  love  ; 
that  all  other  theological  tenets,  whether  they  related  to 
objects  of  faith  or  modes  of  worship,  were  of  no  sort  of  mo- 
ment, and,  consequently,  that  it  was  a  matter  of  the  most 
perfect  indifference  what  opinions  Christians  entertained 
concerning  the  divine  nature,  provided  their  hearts  burned 
with  the  pure  and  sacred  flame  of  piety  and  love. 


HUTCHINSONIANS. 

HuTCHiNsoNiANS,  the  followers  of  John  Hutchinson,  born 
in  Yorkshire,  1674,  and  who,  in  the  early  part  of  his  life, 
served  the  duke  of  Somerset  in  the  capacity  of  steward. 
The  Hebrew  Scriptures,  he  says,  comprise  a  perfect  system 
of  natural  philosophy,  theology,  and  religion.  In  opposition 
to  Dr.  Woodward's  "Natural  History  of  the  Earth,"  Mr. 
Hutchinson,  in  1724,  published  the  first  part  of  his  curious 
book,  called  "  Moses'  Principia."  Its  second  part  was  pre- 
sented to  the  public  in  1727,  which  contains,  as  he  appre- 
h  ^nds,  the  principles  of  the  Scripture  philosophy,  which  are 
a  plenum  and  the  air.  So  high  an  opinion  did  he  entertain 
of  the  Hebrew  language,  that  he  thought  the  Almighty  must 
have  employed  it  to  communicate  every  species  of  knowledge, 
and  that,  accordingly,  every  species  of  knowledge  is  to  be 
found  in  the  Old  Testament.  Of  his  mode  of  philosophizing, 
the  following  specimen  is  brought  forward  to  the  reader's  at- 
tention:—  **  The  air,  ho  supposes,  exists  in  three  conditions, 
—  fire,  light,  and  spirit ;  —  the  two  latter  are  the  finer  and 


260 


MORMONITES,    OR    THE 


grosser  parts  of  the  air  in  motion ;  from  the  earth  to  the  sun< 
the  air  is  finer  and  finer,  till  it  becomes  pure  light  near  the 
confines  of  the  sun,  and  fire  in  the  orb  of  the  ,sun,  or  solar 
focus.  F'om  the  earth  towards  the  circumference  of  this 
system,  in  which  he  includes  the  fixed  stars,  the  air  becomes 
grosser  and  grosser,  till  it  becomes  stagnant,  in  which  con- 
dition it  is  at  the  utmost  verge  of  this  system,  from  whence, 
in  his  opinion,  the  expression  of  outer  darkness,  and  blackness 
oftdarkness,  used  in  the  New  Testament,  seems  to  be  taken." 
The  followers  of  Mr.  Hutchinson  are  numerous,  and 
among  others  the  Rev.  Mr.  Romaine,  Lord  Duncan  Forbes, 
of  Culloden,  and  the  late  amiable  Dr.  Home,  bishop  of 
Norwich. 


A      ^ 


MORMONITES, 

OR 

THE  CHURCH   OF  THE   LATTER-DAY  SAINTS. 

In  a  little  work  entitled  Religious  Creeds  and  Statistics, 
published  in  1836,  we  gave  some  account  of  the  origin  and 
faith  of  the  Mormonites,  or  Latter-Day  Saints,  as  they  prefer 
being  called.  Since  that  time,  we  have  received  an  addition- 
al stock  of  the  publications  of  this  people,  and  are  now  enabled 
to  tell  their  story  in  their  own  words. 

In  a  letter  dated  Nauvoo,  Illinois,  March  1,  1642,  Prophet 
Joseph  Smith  says  :  — 

"  On  the  evening  of  the  21st  of  September,  A.  D.  1823, 
while  I  was  praying  unto  God,  and  endeavoring  to  exercise 
f  lith  in  the  precious  promises  of  Scripture,  on  a  sudden  a  light 
like  that  of  day,  only  of  a  far  purer  and  more  glorious  appear 
mice  and  brightness,  burst  into  the  room ;  indeed,  the  first  sight 
was  as  though  the  house  was  filled  with  consuming  fire ;  the 
appearance  produced  a  shock  that  affected  the  whole  body 


CHURCH    OF    THE    LATTER-DAY    SAINTS. 


261 


>  the  sun^ 

near  the 

,  or  solar 

e  of  this 

becomes 
iiich  con- 

whence, 
blackness 
e  taken." 
ous,  and 
I  Forbes, 
>ishop  of 


AINTS. 

UatisticSy 
igin  and 
ey  prefer 
addition- 
V  enabled 


,  Prophet 


D.  1823, 

exercise 
en  a  light 
s  appear 
first  sight 
fire ;  the 
ole  body 


In  a  moment,  a  personage  stood  before  me  surrounded  with  a 
glory  yet  greater  than  that  with  which  I  was  already  sur- 
rounded. This  messenger  proclaimed  himself  to  be  an  angel 
of  God,  sent  to  bring  the  joyful  tidings,  that  the  covenant 
which  God  made  with  ancient  Israel  was  at  hand  to  be  fulfilled ; 
that  the  preparatory  work  for  the  second  coming  of  the  Messiah 
was  speedily  to  commence ;  that  the  time  was  at  hand  for  the 
gospel,  in  all  its  fulness,  to  be  preached,  in  power,  unto  all  na- 
tions, that  a  people  might  be  prepared  for  the  millennial  reign. 

<*  I  was  informed  that  I  was  chosen  to  be  an  instrument  in 
the  hands  of  God  to  bring  about  some  of  his  purposes  in  this 
glorious  dispensation. 

"I  was  also  informed  concerning  the  aboriginal  inhabitants 
of  this  country,  and  shown  who  they  were,  and  from  whence 
they  came;  a  brief  sketch  of  their  origin,  progress,  civiliza- 
tion, laws,  governments,  of  their  righteousness  and  iniquity, 
and  the  blessings  of  God  being  finally  vnthdrawn  from  them 
as  a  people,  was  made  known  unto  me.  I  was  also  told  where 
there  were  deposited  some  plates,  on  which  was  engraven  an 
abridgment  of  the  records  of  the  ancient  prophets  that  had 
existed  on  this  continent.  The  angel  appeared  to  me  three 
times  the  same  night,  and  unfolded  the  same  things.  Ai^er 
having  received  many  visits  from  the  angels  of  God,  unfolding 
the  majesty  and  glory  of  the  events  that  should  transpire  in 
the  last  days,  on  the  morning  of  the  22d  of  September,  A.  D. 
1827,  the  angel  of  the  Lord  delivered  the  records  into  my 
hands. 

*'  These  records  were  engraven  on  plates  which  had  the 
appearance  of  gold ;  each  plate  was  six  inches  wide  and  eight 
inches  long,  and  not  quite  so  thick  as  common  tin.  They 
were  filled  with  engravings,  in  Egyptian  characters,  and  bound 
together  in  a  volume,  as  the  leaves  of  a  book,  with  three  rings 
running  through  the  whole.  The  volume  was  something  no'ir 
six  inches  in  thickness,  a  part  of  which  was  sealed.  The 
characters  on  the  unsealed  part  were  small,  and  beautifully 
engraved.  The  whole  book  exhibited  many  marks  of  anti- 
quity in  its  construction,  and  much  skill  in  the  art  of  engra- 


% 


•262 


MOKMONITES,    OR    THE 


viiig  With  the  records  was  found  a  curious  instrument,  which 
the  ancients  called  *  Urim  and  Thummim/  which  consisted  of 
two  transparent  stones  set  in  the  rim  of  a  bow  fastened  to  a 
breastplate. 

"  Through  the  medium  of  the  Urim  and  Thummim  I 
translated  the  record,  by  the  gift  and  power  of  God. 

"  In  this  important  and  interesting  book  the  history  of 
ancient  America  is  unfolded,  from  its  first  settlement  by  a 
colony  that  came  from  the  tower  of  Babel,  at  the  confusion 
of  languages,  to  the  beginning  of  the  fifth  century  of  the  Chris- 
tian era.  We  are  informed  by  these  records  that  America, 
in  ancient  times,  has  been  inhabited  by  two  distinct  races  of 
people.  The  first  were  called  Jaredites,  and  came  directly 
from  the  tower  of  Babel.  The  second  race  came  directly 
from  the  city  of  Jerusalem,  about  six  hundred  years  before 
Christ.  They  were  principally  Israelites,  of  the  descendants 
of  Joseph.  The  Jaredites  were  destroyed  about  the  time  that 
the  Israelites  came  from  Jerusalem,  who  succeeded  them  in 
the  inheritance  of  the  country.  The  principal  nation  of  the 
second  race  fell  in  battle  towards  the  close  of  the  fourth  cen- 
tury. The  remnant  are  the  Indians  that  now  inhabit  this 
country.  This  book  also  tells  us  that  our  Savior  made  his 
appearance  upon  this  continent  after  his  resurrection,  that  he 
planted  the  gospel  here  in  all  its  fulness,  and  richness,  and 
power,  and  blessing ;  that  they  had  apostles,  prophets,  pas- 
tors, teachers,  and  evangelists ;  the  same  order,  the  same 
priesthood,  the  same  ordinances,  gifts,  powers,  and  blessing, 
as  were  enjoyed  on  the  eastern  continent ;  that  the  people 
were  cut  off  in  consequence  of  their  transgressions ;  that  the 
last  of  their  prophets  who  existed  among  them  was  command- 
ed to  write  an  abridgment  of  their  prophecies,  history,  &c., 
and  to  hide  it  up  in  the  earth,  and  that  it  should  come  forth, 
and  be  united  with  the  Bible,  for  the  accomplishment  of  the 
purposes  of  God  in  the  last  days.  For  a  more  particular 
account,  I  would  refer  to  the  Book  of  Mormon,  which  can  be 
purchased  at  Nauvoo,  or  from  any  of  our  travelling  elders. 

"  As  soon  as  the  news  of  this  discovery  was  made  kno\i*> 


CHURCH    or    THE    LATTER-DAY    SAINTS. 


263 


nt,  which 
isisted  of 
ened  to  a 

immim  I 
od. 

istory  of 
ent  by  a 
confusion 
;he  Chris- 
America, 
races  of 
J  directly 
i  directly 
IS  before 
scendants 
time  that 

them  in 
on  of  the 
>urth  cen- 
labit  this 
made  his 
n,  that  he 
ness,  and 
lets,  pas- 
the  same 
blessing, 
le  people 

that  the 
ommand- 
ory,  &c., 
me  forth, 
[It  of  the 
)articular 
;h  can  be 
elders, 
e  know* 


1 

! 


false  reports,  misrepresentation,  and  slander  flew,  as  on  the 
wings  of  the  wind,  in  every  direction ;  the  nouse  was  fre* 
quently  beset  hij  mobs  and  evil-designing  persons;  several 
times  I  was  shot  at,  and  very  narrowly  escaped,  and  every 
device  was  made  use  of  to  get  the  plates  away  from  me ;  but 
the  power  and  blessing  of  God  attended  me,  and  several 
began  to  believe  my  testimony. 

"  On  the  6th  of  April,  1830,  the  *  Church  of  Jesus  Christ 
of  Latter-Day  Saints  *  was  first  organized  in  the  town  of 
Manchester,  Ontario  county,  state  of  New  York.  Some  few 
were  called  and  ordained  by  the  spirit  of  revelation  and 
prophecy,  and  began  to  preach  as  the  Spirit  gave  them  utter- 
ance ;  and  though  weak,  yet  were  they  strengthened  by  the 
power  of  God,  and  many  were  brought  to  repentance,  were 
immersed  in  the  water,  and  were  filled  with  the  Holy  Ghost 
by  the  laying  on  of  hands.  They  saw  visions  and  prophesied ; 
devils  were  cast  out,  and  the  sick  healed  by  the  laying  on  of 
hands.  From  that  time,  the  work  rolled  forth  with  astonish- 
ing rapidity,  and  churches  were  soon  formed  in  the  states  of 
New  York,  Pf  nnsylvania,  Ohio,  Indiana,  Illinois,  and  Mis- 
souri. In  the  last-named  state,  a  considerable  settlement  was 
formed  in  Jackson  county  ;  numbers  joined  the  church,  and 
we  were  increasing  rapidly  ;  we  made  large  purchases  of  land, 
our  farms  teemed  with  plenty,  and  peace  and  happiness  were 
enjo)  ^  in  our  domestic  circle  and  throughout  our  neighbor- 
hood ;  but  we  could  not  associate  with  our  neighbors,  who 
were  many  of  them  of  the  basest  of  men." 

After  giving  an  account  of  their  removal  from  Jackson  to 
Clay,  and  from  Clay  to  Caldwell  and  Davies  counties,  Mis- 
souri, with  a  relation  of  their  persecutions  and  consequent 
distresses,  the  prophet  proceeds  :  -^ 

"  We  arrived  in  the  state  of  Illinois  in  1839,  where  we 
found  a  hospitable  people  and  a  friendly  home  ;  a  people  who 
W€re  willing  to  be  governed  by  the  principles  of  law  and 
humanity.     We   have    commenced  to   build  a  city,   called 


'i'  -.1 


* 


864 


MORMONITES,    OR   THE 


Jill'ii' 
SI  :'■ 


ft" 


Kii: 


•  Nauvoo.'  in  Hancock  county.  We  number  from  six  to  eight 
thousand  here,  besides  vast  numbers  in  the  county  around, 
and  in  almost  every  county  of  the  state.  We  have  a  city 
charter  granted  us,  and  a  charter  for  a  legion,  the  troops  of 
which  now  number  fifteen  hundred.  We  have  also  a  charter 
for  a  university,  for  an  agricultural  and  manufacturing  soci- 
ety, have  our  own  laws  and  administrators,  and  possess  all 
the  privileges  that  other  free  and  enlightened  citizens  enjoy. 

"  Persecution  has  not  stopped  the  progress  of  truth,  but 
has  only  added  fuel  to  the  flame  ;  it  has  spread  with  increas- 
ing rapidity.  Proud  of  the  cause  which  they  have  espoused, 
and  conscious  of  their  innocence,  and  of  the  truth  of  their 
system,  amidst  calumny  and  reproach  have  the  elders  of  this 
church  gone  forth,  and  planted  the  gospel  in  almost  every 
state  in  the  Union  ;  it  has  penetrated  our  cities,  it  has  spread 
over  our  villages,  and  has  caused  thousands  of  our  intelligent, 
noble,  and  patriotic  citizens  to  obey  its  divine  mandates,  and 
be  governed  by  its  sacred  truths.  It  has  also  spread  into 
England,  Ireland,  Scotland,  and  Wales.  In  the  year  1839, 
where  a  few  of  our  missionaries  were  sent,  over  five  thou 
sand  joined  the  standard  of  truth.  There  are  numbers  now 
joining  in  every  land. 

"  Out  missionaries  are  going  forth  to  different  nations ;  and 
in  Germany,  Palestine,  New  Holland,  the  East  Indies,  and 
other  places,  the  standard  of  truth  has  been  erected.  No 
unhallowed  hand  can  stop  the  work  from  progressing.  Per- 
secutions may  rage,  mobs  may  combine,  armies  may  assem- 
ble, calumny  may  defame,  but  the  truth  of  God  will  go  forth 
boldly,  nobly,  and  independent,  till  it  has  penetrated  every 
continent,  visited  every  clime,  swept  every  country,  and 
sounded  in  every  ear,  till  the  purposes  of  God  shall  be 
accomplished,  and  the  great  Jehovah  shall  say,  *  The  work 
is  done ! ' 

"  We  believe  in  God,  the  eternal  Father,  and  in  his  Son 
Jesus  Christ,  and  in  the  Holy  Ghost. 


(ill!' 


CHURCH    OF    THE    LAFTER-DAT    SAINTS. 


265 


I  to  eight 
'  around, 
^e  a  city 
roops  of 
a  charter 
ing  soci- 
)ssess  all 
us  enjoy, 
ruth,  but 
I  increas- 
sspoused, 
of  their 
•s  of  this 
ost  every 
as  spread 
itelligent, 
[ates,  and 
read  into 
sar  1839, 
ive  thou 
hers  now 

ions;  and 
dies,  and 
ed.  No 
Per- 
assem- 
go  forth 
ed  every 
itry,  and 
shall  be 
he  work 


his  Son 


'g- 


**  We  believe  that  men  will  be  punished  for  their  own  sins, 
and  not  for  Adam's  transgression. 

"  We  believe  that,  through  the  atonement  of  Christ,  all 
mankind  may  be  saved  by  obedience  to  the  laws  and  ordi- 
nances of  the  gospe]^ 

"  We  believe  that  these  ordinances  are,  1.  faith  in  the 
Lord  Jesus  Christ ;  2.  repentance ;  3.  baptism,  by  immer- 
sion, for  the  remission  of  sins;  4.  laying  on  of  hands  for  the 
gift  of  the  Holy  Ghost. 

"We  believe  that  a  man  must  be  called  of  God  by 
*  prophecy,  and  by  laying  on  of  hands/  by  those  wiio  are  in 
authority  to  preach  the  gospel,  and  administer  in  the  ordi- 
nances thereof 

**  We  believe  in  the  same  organization  that  existed  in  the 
primitive  church,  viz.,  apostles,  prophets,  pastors,  teachers, 
evangelists,  &c. 

"  We  believe  in  the  gift  of  tongues,  prophecy,  revelation, 
visions,  heal^pg,  interpretation  of  tongues,  d&c 

"  We  believe  the  Bible  to  be  the  word  of  God,  as  far  as 
it  is  translated  correctly;  we  also  believe  the  Book  of  Mor- 
n\on  to  be  the  word  of  God. 

"  We  believe  all  that  God  has  revealed,  all  that  he  does 
now  reveal,  and  we  believe  that  he  will  yet  reveal  many  great 
and  important  things  pertaining  to  the  kingdom  of  God. 

*'  We  believe  in  the  literal  gathering  of  Israel,  and  in  the 
restoration  of  the  ten  tribes  ;  that  Zion  will  be  built  upon  this 
continent ;  that  Christ  will  reign  personally  upon  the  earth ; 
and  that  the  earth  will  be  renewed  and  receive  its  paradisaic 
glory. 

"  We  claim  the  privilege  of  worshipping  Almighty  God 
according  to  the  dictates  of  our  conscience,  and  allow  all 
men  the  same  privilege,  let  them  worship  l^iow,  wj^ere,  or 
what,  they  may. 

"  We  believe  in  being  subject  to  kings,  presidents,  rulers, 
and  magistrates,  in  obeying,  honoring,  and  sustaining  the 
law. 

"  We  believe  in  being  honest,  true,  chaste,  benevolent  vir 
23 


866 


MORMONITES,    OR   THE 


w 


i 


X  % 


i! 


'.J 


<" 

i  < 

t 

> 

fcf 

A^ 

1 

* 

U 

r  t 

r- 

tuous,  and  in  doing  good  to  all  men.  Indeed,  we  may  31  y  i  >at 
we  follow  the  admonition  of  Paul,  —  we  'believe  all  thii..o, 
we  hope  all  things ; '  —  we  have  endured  many  things,  and 
hope  to  be  able  to  endure  all  things.  If  there  is  any  thing 
virtuous,  lovely,  or  of  good  report,  or  pfaiseworthy,  we  seek 
after  these  things." 

From  the  Gospel  Reflector,  a  volume  edited  by  B.  Win- 
chester, presiding  elder  of  the  Church  of  Jesus  Christ  of 
Latter-Day  Saints,  Philadelphia,  we  extract  the  following 

'^HISTORY  OF  THE  AJNCIENTS  OF  AMERICA,  AND  ALSO  OF 
THE  BOOK  OF  MORMON. 

"  Six  hundred  years  B.  C,  according  to  the  Book  of 
Mormon,  Lehi^  who  was  a  righteous  man,  was  forewarned  of 
the  destruction  of  Jerusalem  and  the  Babylonish  captivity, 
who  was  commanded  by  the  Lord,  took  his  family  and  fled 
into  the  wilderness.  He  pitched  his  tent  in  tne  wilderness, 
near  the  Red  Sea,  and  sent  back  his  sons  to  Jerusalem,  who 
persuaded  one  Ishmael  and  his  family  to  accompany  them  to 
their  father  Lehi.  The  Lord  promised  to  lead  them  to  a 
choice  land  above  all  lands ;  therefore  they  set  out  on  their 
Journey  for  this  land.  After  a  long  and  tedious  journey,  they 
came  to  the  great  waters,  or  the  ocean.  Nephi,  the  son  of 
Lehi,  who  was  also  a  prophet,  and  their  pilot,^  or  leader,  in 
the  wilderness,  was  commanded  and  instructed  to  build  a 
ship  sufficiently  large  to  transport  them  over  the  sea.  This 
work  was  accomplished  in  eight  years  from  the  time  they  left 
Jerusalem.  They  set  sail,  and  in  a  proper  time  they  landed, 
as  we  infer  from  their  record,  somewhere  on  the  western 
coast  of  South  America.  .  They  immediately  commenced 
tilling  the  earth,  and  erecting  mansions  for  dwelling-places. 

"Lehi  had  six  sons,  Laman,  Lemuel,  Nephi,  Sam,  Jacob, 
end  Joseph.  Laman,  Lemuel,  and  the  sons  of  Ishmael,  re- 
belled against  God,  and  would  not  keep  his  commandments  , 
for  this  they  were  cursed.  Their  posterity,  in  process  of 
time,  became  a  powerful  nation,  but  extr$n?ely  wicked ;  and 


«  I    i*- 


y  3i  /  «  'at 

ill     thlL/o, 

ings,  and 
any  thing 
,  we  seek 

B.  Win- 
Christ  of 
owing 

ALSO  OF 

Book  of 
learned  of 
captivity, 
^  and  fled 
ilderness, 
Jem,  who 
r  them  to 
hem  to  a 
;  on  their 
mey,  they 
e  son  of 
eader,  in 

build  a 
la.     This 

they  left 
y  landed, 

western 
mmenced 
^-places, 
n,  Jacob, 
mael,  re- 
tdments , 
ocess  of 
Led;  and 


CHURCH    OF    THE    LATTER-DAY    SAINTS. 


267 


their  chief  occupations  were  hunting,  plundering,  and  roving 
about  from  place  to  place.  In  the  Book  of  Mormon,  they 
are  called  Lamanites.  The  other  sons  of  Lehi  were  obedient 
to  the  commands  of  God.  Their  posterity,  also,  in  the  course 
of  time,  became  a  great  nation,  and  were  called  Nephites 
To  them  God  committed  his  divine  oracles,  (the  holy  priest- 
hood,) and  they  had  prophets  and  inspired  men  among  them. 
They  also  kept  a  record  of  their  prophecies  and  revelations, 
and  the  proceedings  of  their  nation.  When  they  left  Jeru- 
salem, they  brought  with  them  the  law  of  Moses,  and  the 
writings  of  the  former  prophets,  down  to  the  days  of  Jere- 
miah. This  accounts  for  the  quotations  from  Isaiah  and 
others,  which  are  found  in  the  Book  of  Mormon. 

''The  Nephites  tilled  the  land,  built  cities,  and  erected 
temples  for  places  of  worship;  but  the  Lamanites  lived  a 
more  indolent  life,  although,  in  some  instances,  they  built 
cities.  The  Nephites  were  at  times  faithful  to  God ;  at  other 
times  they  were  indifferent,  and  would  not  be  faithful.  They 
frequently  had  long  and  tedious  wars  with  the  Lamanites,  and 
were  often  driven  before  them.  They  were  constantly  emi- 
grating to  the  north.  "At  length  they  commenced  settlements 
in  the  region  of  country  not  far  from  the  Isthmus  of  D»ien ; 
and,  while  in  those  parts,  they  advanced  further  in  science 
and  arts  than  at  any  time  previous,  and  built  more  spacious 
cities  and  buildings  than  they  did  before. 

"  Six  hundred  and  thirty  odd  years  from  the  time  Lehi  left 
Jerusalem,  Christ,  after  his  resurrection,  appeared  unto  many 
of  the  Nephites,  and  established  his  church,  chose  disciples, 
and  sent  them  through  ut  the  land  to  preach  his  gospel,  thus 
fulfilling  the  saying,  '  Other  sheep  I  have,  which  are  not  of 
this  fold  ;  them  I  must  go  and  bring  also.' 

"  Individuals  of  the  Lamanites,  at  times,  were  obedient  to 
the  faith.  The  Nephites,  after  Christ's  appearance,  were 
faithful  for  many  years ;  but,  in  the  third  or  fourth  century^ 
iniquity  began  to  abound,  and  their  love  began  to  wax  cold. 
Some  dissented,  and  raised  up  churches  for  the  sake  of  gain ; 
and  thus  they  were  troubled  with  the  spirit  of  pride  and 


^S! 


I'f 


iirr 


b5i 


^ 


268 


MORMONITES,    OR    TH£ 


haughtiness.  God  commauded  Mormon,  who  ived  in  the 
fourth  century,  to  preach  repentance  to  them,  and  foretell 
tlieir  destruction  if  they  would  not  repent.  The  Lord,  fore- 
seeing that  they  would  not  repent,  commanded  Mormon  to 
collect  the  writings  of  his  forefathers,  —  their  revelations  and 
prophecies,  &C.,  —  and  make  an  abridgment  of  them,  and 
engrave  them  upon  new  plates,  (their  manner  of  keeping 
records  was  to  engrave  them  on  metallic  plates.)  But  in 
consequence  of  their  wars,  and  their  flight  to  the  north,  to 
escape  the  Lamanites,  he  did  not  live  to  finish  this  work ; 
and,  when  the  final  destruction  of  the  Nephites  drew  near,  he 
gave  the  records  to  his  son  Moroni,  who  lived  to  see  their 
final  extermination,  or  destruction,  by  the  hands  of  the  La- 
manites, and  they,  with  his  father,  left  to  moulder  on  the 
plain. 

**  Thus  a  powerful  nation,  whose  fathers  were  the  favorites 
of  Heaven,  were  cut  off,  and  their  names  have  faded  into 
oblivion  ! 

*♦  The  Indians  of  America  are  the  descendants  of  the 
Lamanites,  and,  according  to  predictions  that  are  in  the 
Book  of  Mormon,  they  will  y<  t  lay  down  their  weapons  of 
war,  ^nd  be  converted  unto  the  Lord. 

**  Moroni  finished  compiling  and  abridging  the  records  of 
his  fathers,  which  he  engraved  upon  new  plates,  for  that 
purpose,  to  use  his  own  words,  as  follows: — *And  now, 
behold,  we  have  written  this  record,  according  to  our  knowl- 
edge, in  the  characters  which  are  called  among  us  the 
reformed  Egi/pfian  ;  being  handed  do^n  and  altered  by  us, 
according  to  our  manner  of  speech.  And,  if  our  plates  had 
been  sufficiently  large,  we  should  have  written  in  Hebrew ; 
but  the  Hebrew  hath  been  altered  by  us  also ;  and,  if  we 
could  have  written  in  Hebrew,  behold,  ye  would  have  had  no 
imperfection  in  our  record.  But  the  Lord  knoweth  the 
things  which  we  have  written,  and  also  that  none  other  peo- 
ple knoweth  our  language ;  therefore  he  hath  prepared  means 
for  the  interpretation  thereof.' 

He  also  engraved  on  them  an  account,  ca)le4  the  *  Book 


<f 


CHURCH    OP    THE    LATTER-DAT    SAINTS. 


269 


ed  in  the 
id  foretell 
.ord,  fore- 
[orinon  to 
atioiis  and 
them,  and 
f  keeping 
)  But  in 
J  north,  to 
his  work ; 
w  near,  he 
>  see  their 
of  the  La- 
ter on  the 

e  favoritea 
faded  into 

its  of  the 
ire  in  the 
eapons  of 

•ecords  of 
for  that 
And  now, 
»ur  knowl- 
ig  us  the 
red  by  us, 
plates  had 
Hebrew ; 
nd,  if  we 
ve  had  no 
)weth  the 
other  peo- 
red  means 

he '  Book 


of  Ether  '  of  a  people  who  left  the  old  world,  and  came  to  this 
continent  at  the  time  the  language  was  confounded  at  Babel, 
which  was  a  partial  fulfilment  of  the  saying,  *  So  the  Lord 
scattered  them  abroad  from  thence  upon  the  face  of  all  the 
earth.'     (Gen.  11:8.) 

*'  Moroni  was  then  commanded  to  deposit  this  record  in 
the  earth,  together  with  the  Urim  and  Thummim,  (Mt,  as  the 
Nephites  would  have  said,  Interpreters,  which  were  instru- 
ments to  assist  in  the  work  of  the  translation,  with  a  promise 
from  the  Lord  that  it  should  be  brought  to  light  by  means  of  a 
Gentile  nation  that  should  possess  the  land,  and  be  published 
to  the  world,  and  go  forth  to  the  Lamanites,  and  be  one  of 
the  instruments  in  the  hands  of  God  for  their  conversion.  It 
remained  safe  in  the  place  where  it  was  deposited,  till  it  was 
brought  to  light  by  the  administration  of  angels,  and  trans- 
lated by  the  gift  and  power  of  God." 

The  Mormon  Bible  contains  five  hundred  and  eighty-eight 
duodecimo  pages,  and  purports  to  have  been  written  at  differ- 
ent times,  and  by  the  different  authors,  whose  names  the 
parts  respectively  bear.  The  following  are  the  names  of  the 
different  books,  in  the  order  in  which  they  occur  :  — 


1.  First  Book  of  Nephi. 

2.  Second  Book  of  Nephi. 

3.  Book  of  Jacob,  brother  of 

Nephi. 

4.  Book  of  Enos,  son  of  Jacob. 

5.  Book  ofJarom,  son  of  Enos. 

6.  BookofOmni,8onof  Jarom. 

7.  Words  of  Mormon. 

8.  Book  of  Mosiah. 

9.  Book  of  Alma. 


10.  Book  of  Helaman. 

11.  Book  of  Nephi,  son  of 

Nephi,   son   of  Hela- 
man. 

12.  Book  of  Nephi,   son   of 

Nephi,  one  of  the  dis*- 
ciples  of  Christ. 

13.  Book  of  Mormon. 

14.  Book  of  Ether. 

15.  Book  of  Moroni. 


Two  new  books  have    recently    been    published,  —  the 
Prophecies  of  Enoch,  in  the  Morning  and  Evening  Star, 
and  the  Book  of  Abraham,  in  the  Times  and  Seasons. 
23* 


P.^ 


#i 


i'S 


270 


MORMONITES,    OR    THE 


The  Mormons  seem  to  think  that  revelations  from  Heaven 
and  miracles  wrought,  are  as  necessary  now,  ar  J  as  impor 
tant  to  the  salvation  of  the  present  generation,  as  they  were 
to  any  generation  in  any  preceding  age  or  period. 

In  a  volume  entitled  "  Doctrine  and  Covenants,"  are  a 
great  number  of  revelations,  purporting  to  be  from  Jesus 
Christ  to  Smith  and  his  coadjutors.  The  following  extracts 
from  a  revelation  given  on  the  22d  and  23d  of  Septem- 
ber, 1832,  convey,  it  is  believed,  a  fair  specimen  of  the 
whole.     We  copy  verbatim. 


i 


"  Verily,  verily,  I  say  unto  you.  It  is  expedient  that  every 
man  who  goes  forth  to  proclaim  mine  everlasting  gospel,  that, 
inasmuch  as  they  have  families,  and  receive  moneys  by  gift, 
that  they  should  send  it  unto  them,  or  make  use  of  it  for  their 
benefit,  as  the  Lord  shall  direct  them ;  for  thus  it  seemeth  me 
good.  And  let  all  those  who  have  not  families,  who  receive 
moneys,  send  it  up  unto  the  bishop  in  Zion,  or  unto  the 
bishop  in  Ohio,  that  it  may  be  consecrated  for  the  bringing 
forth  of  the  revelations,  and  the  printing  thereof,  and  for 
establishing  Zion. 

"  And  if  any  man  shall  give  unto  any  of  you  a  coat,  or  a 
suit,  take  the  old  and  cast  it  unto  the  pcor,  and  go  your  way 
rejoicing.  And  if  any  man  among  you  be  strong  in  the 
Spirit,  let  him  take  with  him  he  that  is  weak,  that  he  may  be 
edified  in  all  meekness,  that  he  may  become  strong  also. 

"  And  the  bishop,  also,  should  travel  round  about  and 
among  all  the  churches,  searching  after  the  poor,  to  admin- 
ister to  their  wants  by  humbling  the  rich  and  the  proud;  he 
should,  also,  employ  an  agent  to  take  charge  and  to  do  his 
secular  business,  as  he  shall  direct;  nevertheless,  let  the 
bishop  go  unto  the  city  of  New  York,  and  also  to  the  city 
of  Albany,  and  also  to  the  city  of  Boston,  and  warn  the 
people  of  those  cities  with  the  sound  of  the  gospel,  with  aloud 
voice,  of  the  desolation  and  utter  abolishment  which  awaits 
them  if  they  do  reject  these  things ;  for  if  they  do  reject 
these  things,  the  hour  of  their  judgment  is  nigh,  and  their 


CirURCH    OF    THE    LATTER-DAY    SAINTS. 


S?71 


1  Heaven 
as  impor 
they  were 

s,"  are  a 
om  Jesus 
r  extracts 
I  Septem- 
jn  of  the 


hat  every 
spel,  that, 
fs  by  gift, 
it  for  their 
emeth  me 
lo  receive 
unto  the 
J  bringing 
and  for 

ioat,  or  a 
your  way 
ig  in  the 
e  may  be 
also. 

bout  and 
o  admin- 
roud;  he 
o  do  his 
let  the 
the  city 
warn  the 
ith  a  loud 
;h  awaits 
io  reject 
md  their 


house  shall  be  left  unto  them  desolate.  Let  him  trust  in  me, 
and  he  shall  not  be  confounded,  and  a  hair  of  his  head  shall 
not  fall  to  the  ground  unnoticed. 

"  And  verily  I  say  unto  you,  the  rest  of  my  servants,  Go 
ye  forth,  as  your  circumstances  shall  permit,  in  your  several 
callings,  unto  the  great  and  notable  cities  and  villages,  r& 
proving  the  world,  in  righteousness,  of  all  their  unrighteous 
and  ungodly  ileeds,  setting  forth  clearly  and  understandingly 
the  desolation  of  abomination  in  the  last  days:  for  with  you, 
saith  the  Lord  Almighty,  I  will  rend  their  kingdoms ;  I  will 
not  only  shake  the  earth,  but  the  starry  heavens  shall  trem- 
ble; for  I  the  Lord  have  put  forth  my  hand  to  exert  the 
powers  of  heaven  :  ye  c^not  see  it  now ;  yet  a  little  while 
and  ye  shall  see  it,  and  know  that  I  am,  and  that  I  will  come 
and  reign  with  my  people.  I  am  Alpha  and  Omega,  the 
beginning  and  the  end.     Amen." 

Joseph  Smith  is  the  son  of  a  farmer,  and  was  born  in 
Sharon,  Vermont,  23d  December,  1805.  His  father  removed 
to  the  state  of  New  York  about  the  year  1815,  and  resided 
in  Palmyra,  and  afterwards  in  Manchester. 

Smith  has  many  enemies,  and  his  doctrines  are  warmly 
opposed  ;  still,  it  must  be  acknowledged  that,  by  his  talents, 
or  the  magic  influence  his  scheme  of  religion  ':?&  on  the 
minds  of  men,  or  by  a  union  of  both,  he  has  ac>,'''red  an 
imposing  station  in  the  world.  He  is  styles.'  Projilrt  uni 
High  Priest  of  Jesus  Christ  ^  President  of  the  Covruil  uftlie 
Church  of  the  Lattcr-Day  Saints,  and  Lieutenant- C  eneral  of 
the  Nauvoo  Legion.  He  sends  his  elders,  bishoj,  priests,  and 
teachers,  by  scores,  into  all  lands,  and  more  tlian  seventy-five 
thousand  people  bow,  with  willing  subjection,  to  his  mandates. 

Nauvoo,  Illinois,  formerly  Commerce,  .is  situated  on  the 

east  side  of  the  Mississippi  River,  at  the  head  of  Des  Moinci 

Rapids,  about  two  hundred  and  ten  miles  (by  the  river)  above 

St.  Louis,  thirteen  hundred  and  fifty  miles  above  New  Or- 

cans,  and  about  three  hundred  miles  below  .Dubuque,  in 


I 


I 


I. 


272 


DALEITES EMANCIPATORS. 


Iowa.  It  comprises  two  miles  square  of  fertile  land.  The  city 
of  Naavoo,  which  was  incorporated  in  1841,  is  delightfully 
located,  on  rising  ground,  near  the  bank  of  the  riTCr.  It 
contains  many  handsome  buildings  of  brick  and  stone,  among 
which  are  the  Nauroo  House,  a  large  stone  building  for  the 
accommodation  of  travellers,  and  the  Mormon  Temple,  like- 
wise of  stone,  measuring  on  the  ground  one  hundred  by 
one  hundred  and  twenty  feet,  exclusive  of  the  wings  of  the 
building.  This  place  has  one  of  the  best  landings  on  the 
river,  and  its  trade  is  coi.sideraUe.  The  number  of  inhab- 
itants, at  the  present  time,  is  about  er.ght  thousand,  chiefly 
Mormons.     Nauvoo  is  said  to  signify,  The  City  of  God. 


DALEITES. 


The  followers  of  David  Dale,  a  very  industrious  manufac- 
turer, a  most  benevolent  Christian,  and  the  humble  pastor 
of  an  Independent  congregation  at  Glasgow.  At  first,  he 
formed  a  connection  with  the  Glassiies,  in  many  of  whose 
opinions  he  concurred,  but  was  disgusted  by  their  narrow 
and  worldly  spirit :  he  therefore  separated  from  them,  chiefly 
on  the  ground  of  preferring  practical  to  speculative  religion, 
and  Christian  charity  to  severity  of  church  discipline.  As 
he  grew  rich  by  industry,  he  devoted  all  his  property  to  doing 
good,  and  ranks  high  among  the  philanthropists  of  his  age. 
He  was  founder  of  the  celebrated  institution  of  New  Lanark, 
now  under  Mr.  Robert  Owen,  his  son-in-law.  The  Daleites 
now  form  the  second  class  of  Independents  in  Scotland. 


'm 


I 


EMANCIPATORS. 

This  body  of  Christians  was  formed  hi  Kentucky,  in  1805^ 
by  the  i^'^sociation  of  a  number  of  ministers  and  churches  of 


EMANCIPATORS. 


273 


The  city 
slightfuUy 
river.  It 
e,  among 
ig  for  the 
pie,  like- 
ndred  by 
igsofthe 
^  On  the 
}f  inhab- 
d,  chiefly 

OF  Goo. 


mannfac- 

^le  pastor 
first,  he 

of  whose 
narrow 

fi,  chiefly 
religion, 

me.  As 
to  doing 
his  age. 
Lan?irfc, 
Daleitea 

nd. 


in  1805, 
fches  of 


he  Baptist  denomination.  They  differ  in  no  respect  from 
he  regular  Baptists,  except  in  the  decided  stand  they  have 
taken  against  slavery,  in  every  branch  of  it,  both  in  principle 
and  practice,  as  being  a  sinful  and  abominable  system,  fraught 
with  peculiar  evils  and  miseries,  which  every  good  man  ought 
to  abandon  and  bear  his  testimony  against.  Their  desires 
and  endeavors  are,  to  effect,  as  soon  as  it  can  be  done,  and 
in  the  most  prudent  and  advantageous  manner,  both  to  the 
slaves  and  to  their  owners,  the  general  and  complete  emancipa- 
tion of  this  numerous  race  of  enslaved,  ignorant,  and  degraded 
beings,  who  are  now,  by  the  laws  and  customs  of  the  land, 
exposed  to  hereditary  and  perpetual  bondage.  (See  Exod. 
3 :  7,  9 ;  10  :  3 ;  6  :  2 ;  21  :  2,  16.  Levit.  19 :  18.  Deut.  15 : 
12,  18;  23:  15;  24:  7.  Job  6  :  14  ;  29:  11.  Ps.  12:  5;  103: 
6.  Prov.  16  : 8  ;  22 :  16.  Eccl.  4  :  1  ;  5:8.  Isa.  1:16;  33  : 
15;  58:6.  Jer.  5  :26:  21  :  12  ;  22:13;  34:10,11,17; 
50 :  33, 34.  Ezek.  18  : 5,  9  ;  22  :  29  ;  27 :  13.  Dan.  4  :  27. 
Joel  3 :  3, 6.  Mai.  2 :  10.  Matt.  5:7;  7  :  12.  Luke  4  : 
18 ;  6  :  36.  Rom.  12  :  9.  1  Cor.  7  :  23.  Gal.  5  :  13.  Col. 
4:1.  1  Tim.  1 :  10.  Heb.  13  :  3.  James  2  :  13 ;  5 : 4.  2 
Pet.  2:2.     1  John  4  :  20.     Rev.  18  :  11,  13. 

The  Emancipators  say  to  Christians  of  all  denominations 
in  the  United  States,  in  the  words  of  an  eloquent  philanthro- 
pist, "Banish  from  your  land  the  remains  of  slavery.  Be 
consistent  with  your  consjressional  declaration  of  rights. 
Remember,  there  never  was,  nor  will  be,  a  peiiod  when  jus- 
tice should  not  be  done.  Do  what  is  just,  and  leave  the 
event  with  God.  Justice  is  the  pillar  that  upiiolds  the  whole 
fabric  of  human  society,  and  mercy  is  the  genial  ray  which 
cheers  and  warms  the  habitations  of  men.  The  perfection 
of  our  social  character  consists  in  properly  tempering  the 
two  with  one  another  ;  in  holding  that  middle  course  which 
admits  of  our  being  just  without  being  rigid,  and  allows  us 
to  be  generous  without  being  unjust.  May  all  the  citizens 
of  America  be  found  in  the  performance  of  such  social  duties 
as  will  secure  them  peace  and  happiness  in  this  world,  and 
n  the  world  to  come  life  everlasting ! " 


ill 

1^^ 


t 


274 


PERFECTIONISTS METHODISTS'    VIEWS. 


PERFECTIONISTS. 


\ 


V 


h 


/  ■ 


I 


llSiii 


A  MODERN  sect  in  New  England,  who  believe  that  every 
individual  action  is  either  wholly  sinful  or  wholly  righteous, 
and  that  every  being  in  the  universe,  at  any  given  time,  is 
either  entirely  holy  or  entirely  wicked.  Consequently,  they 
unblushingly  maintain  that  they  themselves  are  free  from 
sin.  In  support  of  this  doctrine,  they  say  that  Christ  dwells 
in  and  controls  believers,  and  thus  secures  their  perfect  holi- 
ness ;  that  the  body  of  Christ,  which  is  the  church,  is  nour- 
ished and  guided  b^  the  life  and  wisdom  of  its  Head.  Hence 
they  condemn  the  greatest  portion  of  the  religion  in  the  world 
Dcined  Christianity,  as  t^e  work  of  Antichrist.  "All  the 
eb-;ential  features  of  Judaism,''  they  say,  "  and  of  its  succes- 
sor Popery,  may  be  distinctly  traced  in  nearly  every  form  of 
Pi '  tsstantism ;  and  although  we  rejoice  in  the  blessings  which 
t^**^  reformation  has  given  us,  we  regard  it  as  rightly  named 
thfc  •^formation,  it  being  an  improvement  of  Antichrist,  not 
a  restoration  of  Christianity."  This  last  opinion,  which  has 
some  foundation  in  truth,  has  been  long  held,  variously  mod- 
ified, in  different  parts  of  the  Christian  world. 

An  unsuccessful  attempt  was  made  to  propagate  the  views 
of  this  sect  through  the  medium  of  a  paper  published  at  New 
Haven,  Conn.,  entitled  the  Perfectionist. 


METHODISTS'  VIEWS  OF  PERFECTION. 


it  I 


The  highest  perfect! '>n  which  man  can  attain,  while  the 
•oul  dwells  in  the  body,  does  not  exclude  ignorance,  and  er- 
ror, and  a  thousand  oilier  infirmities.  Now,  from  wrong 
judgments,  wrong  words  and  actions  will  often  necessarily 
flow ;  and  in  some  cases,  wrong  affections,  also,  may  spring 
from  the  same  source.     I  may  judge  wrong  of  you ;  I  may 


at  every 
ghteous, 

time,  is 
tly,  they 
ee  from 
it  dwells 
Bct  holi- 
is  nour- 
Hence 
he  world 
'All  the 
I  succes- 

form  of 
gf  which 
[y  named 
irist,  not 
hich  has 

ily  mod- 

Ihe  views 

at  New 


)N. 

r'iiile  the 

and  er- 

wrong 

jessarily 

spring 

I  may 


f 


METHODISTS'    VIEWS    OF    PERFECTION. 


275 


think  more  or  less  highly  of  you  than  I  ought  to  think ;  and 
this  mistake  in  my  judgment  may  not  only  occasion  som^ 
thing  wrong  in  my  behavior,  but  it  may  have  a  still  deeper 
effect;  it  may  occasion  something  wrong  in  my  affection. 
From  a  wrong  apprehension,  I  may  love  and  esteem  you 
either  more  or  less  than  I  ought.  Nor  can  I  be  freed  from  a 
liableness  to  such  a  mistake  while  I  remain  in  a  corruptible 
foody.  A  thousand  infirmities,  in  consequence  of  this,  will 
attend  my  spirit,  till  it  returns  to  God,  who  gave  it ;  and,  in 
numberless  instances,  it  comes  short  of  doing  the  will  of  God, 
as  Adam  did  in  paradise.  Hence  the  best  of  men  may  say 
from  the  hearty 

*  Every  moment,  Lord,  I  need 
The  merit  of  thy  death,' 

for  innumerable  violations  of  the  Adamic,  as  well  as  the  an- 
gelic law.  It  is  well,  therefore,  for  us,  that  we  are  not  now 
under  these,  but  under  the  law  of  love.  *  Love  is  [now]  the 
fulfilling  of  the  law,'  which  is  given  to  fallen  man.  This  is 
now,  with  respect  to  us,  'the  perfect  law.*  But  even 
against  this,  through  the  present  weakness  of  our  understand- 
ing, we  are  continually  liable  to  transgress.  Therefore  every 
man  living  needs  the  blood  of  atonement,  or  he  could  not 
stand  before  God. 

"What  is,  then,  the  perfection  of  which  man  is  capable  while 
he  dwells  in  a  corruptible  body  ?  It  is  the  complying  with 
that  kind  command,  *  My  son,  give  me  thy  heart'     It  is  the 

*  loving  the  Lord  his  God  with  all  his  heart,  and  with  all  his 
soul,  and  with  all  his  mind.'  This  is  the  sum  of  Christian 
perfection  :  it  is  all  comprised  in  that  one  word,  love.  The 
first  branch  of  it  is  the  love  of  God  ;  and,  as  he  that  loves  God 
loves  his  brother  also,  it  is  inseparably  connected  with  the 
second,  *  Thou  shalt  love  thy  neighbor  as  thyself;'  thou 
shalt  love  every  man  as  thy  own  soul,  as  Christ  loved  us. 

*  On  these  two  commandments  hang  all  the  law  and  the 
prophets  : '  these  contain  the  whole  of  Christian  perfection. 

"  Another  view  of  this  is  given  us  in  those  words  of  the  great 


i 


276 


Methodists'  tiews  of  perfection. 


li,  .TO 


apostle,  '  Let  this  mind  be  in  you  which  was  also  in  Christ 
Jesus.'  For,  although  this  immediately  and  directly  refers  to 
the  humility  of  our  Lord,  yet  it  may  be  taken  in  a  far  more 
extensive  sense,  so  as  to  include  the  whole  disposition  of  hia 
mind,  all  his  affections,  all  his  tempers,  both  toward  God  and 
man.  Now,  it  is  certain  that,  as  there  was  no  evil  affection  in 
him,  so  no  good  affection  or  temper  was  wanting ;  so  that 
*  whatsoever  things  are  holy,  whatsoever  things  are  lovely,' 
are  all  included  in  '  the  mind  that  was  in  Christ  Jesus. 

«*  St,  Paul,  when  writing  to  the  Galatians,  places  perfection 
in  yet  another  view.  It  is  the  one  undivided  fruit  of  the 
Spirit,  which  he  describes  thus  :  *  The  fruit  of  the  Spirit  is 
love,  joy,  peace,  long-sufferings  gentleness,  goodness,  fidelity, 
[so  the  word  should  be  translated  here,]  meekness,  temper- 
ance.* What  a  glorious  constellation  of  grace  is  here ! 
Now,  suppose  all  these  things  to  be  knit  together  in  one,  to 
be  united  together  in  the  soul  of  a  believer,  —  this  is  Christian 
perfection. 


HOW  TO  BE  SOUGHT. 

"  *  But  what  is  that  faith  whereby  we  are  sanctified,  saved 
from  sin,  and  perfected  in  love  ? '  It  is  a  divine  evidence 
and  conviction,  first,  that  God  hath  promised  it  in  the  holy 
Scripture.  Till  we  are  thoroughly  satisfied  of  this,  there  is 
no  moving  one  step  farther.  And  one  would  imagine  there 
needed  not  one  word  more  to  satisfy  a  reasonable  man  of  this 
than  the  ancient  promise,  *  Then  will  1  circumcise  thy  heart, 
and  the  heart  of  thy  seed,  to  love  the  Lord  thy  God  with  all 
thy  heart,  and  with  all  thy  soul,  r\nd  with  all  thy  mind.* 
How  clearly  does  this  express  the  being  perfected  in  love !  — 
how  strongly  imply  the  being  saved  from  all  sin!  'For  as 
long  as  love  takes  up  the  whole  heart,  what  room  is  there  for 
sin  therein? 

"  It  is  a  divine  evidence  and  conviction,  secondly,  that  what 
God  hath  promised  he  is  able  to  perform.  Admitting,  there- 
fore, that  *  with  men  it  is  impossible '  '  to  bring  a  clean 
tbilig  out  of  an  unclean,'  to  purify  the  heart  from  all  sin,  and 


IM|  i 


MEtfiODisTs'  Views  op  pejifection. 


277 


in  Christ 
y  refers  to 
1  far  more 
ion  of  his 
d  God  and 
liTection  in 
g'f  so  that 
re  lovely,' 

!SUS. 

perfection 
uit  of  the 
e  Spirit  is 
is,  fidelity, 
>s,  temper- 
is  here ! 
in  one,  to 
I  Christian 


led,  saved 

evidence 

the  holy 

J,  there  is 

fine  there 

I  an  of  this 

thy  heart, 

I  with  all 

ly  mind.' 

1  love !  — 

*For  as 

there  for 

that  what 
ig,  there- 
a  clean 
I  sin,  and 


to  fill  it  with  all  holiness,  —  yet  this  creates  no  diflliculty  in 
the  case,  seeing  <  with  God  aU  things  are  possible.'  And 
surely  no  one  ever  imagined  it  was  possible  to  any  power  less 
than  that  of  the  Almighty  I  But  if  God  speaks,  it  shall  be 
done.     God  saith,  *  Let  there  be  light ;  and  there  [is]  light.' 

"  It  is,  thirdly,  a  divine  evidence  and  conviction  that  he  is 
able  and  willing  to  do  it  now.  And  why  not  ? ,  Is  not  a  mo- 
ment to  him  the  same  as  a  thousand  years  1  He  cannot  want 
more  time  to  accomplish  whatever  is  his  will.  And  he  can- 
not want  to  stay  for  any  more  worthiness  or  jitness  in  the 
persons  he  is  pleased  to  honor.  We  may,  therefore,  boldly 
say,  at  any  point  of  time,  '  Now  is  the  day  of  salvation!' 
*  To-day,  if  ye  will  hear  his  voice,  harden  not  your  hearts.' 
'  Behold,  all  things  are  now  ready ;  come  unto  the  mar- 
riage.' 

"  To  this  confidence  that  God  is  both  able  and  willing  to 
sanctify  us  now,  there  needs  to  be  added  one  thing  more  —  a 
divine  evidence  and  conviction  that  he  doeth  it.  In  that 
hour  it  is  done :  God  says  to  the  inmost  soul,  '  According  to 
thy  faith  be  it  unto  thee.'  Then  the  soul  is  pure  from  every 
spot  of  sin  ;  it  is  clean  *  fi'om  all  unrighteousness.'  The  be- 
liever then  experiences  the  deep  meaning  of  those  solemn 
words,  *  If  we  walk  in  the  light  as  he  is  in  the  light,  we  have 
fellowship  one  with  another,  and  the  blood  of  Jesus  Christ 
his  Son  cleanseth  us  from  all  sin.' 

" '  But  does  God  work  this  great  work  in  the  soul  gradually, 
or  instantaneously  ?  '  Perhaps  it  may  be  gradually  wrought 
CD  some  :  I  mean,  in  this  sense,  they  do  not  advert  to  the  par- 
ticular moment  wherein  sin  ceases  to  be.  But  it  is  infinitely 
desirable,  were  it  the  will  of  God,  that  it  should  be  done  in- 
stantaneously ;  that  the  Lord  should  destroy  sin  *  by  the 
breath  of  his  mouth,'  in  a  moment,  in  the  twinkling  of  an 
eye.  And  so  he  generally  does — a  plain  fact,  of  which 
there  is  evidence  enough  to  satisfy  any  unprejudiced  person. 
Thouy  therefore,  look  for  it  every  moment."  —  See  Wesky^s 
StrmonSf  vols.  i.  and  ii. 
24 


I 


278 


OBERLIN    VIEWS    OF    SAHCTIFICATION. 


'>' 


OBERLIN  VIEWS  OF   SANCTIFICATION. 


U.  ' 


m 


iii^i^ 


In  the  fail  of  1836,  during  an  interesting  revival  of  religion 
in  Oberlin,  Ohio,  the  minds  of  many  became  deeply  interested 
in  the  inquiry,  "Can  we  live  holy  lives?  and,  if  we  cnn, 
how?"  At  first,  fears  were  entertained  that  some  would 
run  into  the  errors  of  the  Perfectionists ;  but,  finally,  after 
much  prayer  and  investigation,  they  adopted  the  following 
views  of  sanctification :  — 

**  1.  That  entire  obedience  to  the  moral  law  constitutes 
entire  sanctification  or  holiness. 

"  2.  That  all  moral  agents  are  able  to  render  this  obedi- 
ence. 

"  3.  That  because  all  moral  agents  are  able  to  render 
this  obedience,  they  are  bound  to  do  so.  > 

"4.  That  sufficient  grace  for  the  actual  attainment  of  this 
state  is  abundantly  in  the  gospel,  and  that  nothing  prevents 
any  Christian  from  making  this  attainment  in  this  life,  but  a 
neglect  to  avail  himself  of  the  proffered  grace  of  Christ. 

"  5.  That  all  are  bound  to  aim  at  and  pray  for  this  attain- 
ment in  this  life,  ant"  that  aiming  at  this  state  is  indispensable 
to  Christian  character, 

"  6.  That  obedience  to  the  moral  law,  or  a  state  of  entire 
sanctification,  is  in  such  a  sense  attainable,  as  to  make  it  an 
object  of  rational  pursuit,  with  the  expectation  of  attaining  it, 

"  7.  That  the  philosophy  of  the  mind,  the  commandments 
of  God,  the  promises  and  provisions  of  the  gospel,  and  the 
attainments  of  Paul  and  many  others,  should  be  presented,  to 
induce  men  to  aim  at  a  state  of  entire  sanctification,  with  the 
expectation  of  attaining  it." 

Since  these  views  were  embraced  a^  Oberlin,  they  have 
been  extensively  circulated  by  many  books  and  pamphlets, 
and  a  paper,  entitled  the  Oberlin  Evangelist.    By  many 


WALDENSES. 


279 


ION. 


Christians    and  ministers  of  different   denominations  these 
views  have  been  received ;  but  by  others  they  are  opposed. 


of  religion 
I  interested 
if  we  cnn, 
)me  would 
nally,  after 
J  following 


constitutes 

this  obedi- 

to  render 

lent  of  this 
g  prevents 
life,  but  a 
irist. 

his  attain- 
ispensable 

of  entire 
lake  it  an 
aining  h, 
andments 
,  and  the 
sented,  to 
,  with  the 


hey  have 
imphlets, 
iy  many 


WALDENSES. 

Many  authors  of  note  make  the  antiquity  of  this  denom 
mation  coeval  with  the  apostolic  age.     The  following  is  an 
extract  from  their  confession  of  faith,  which  is  said  to  have 
been  copied  out  of  certain  manuscripts,  bearii)g  date  nearly 
four  hundred  years  before  the  time  of  Luther  :  — 

"  I.  That  the  Scriptures  teach  that  there  is  one  God, 
almighty,  all-wise,  and  all-good,  who  made  all  things  by  his 
goodness;  for  he  formed  Adam  in  his  own  image  and  like- 
ness ;  but  that,  by  the  envy  of  the  devil,  sin  entered  into  the 
world ;  and  that  we  are  sinners  in  and  by  Adam. 

**  2.  That  Christ  was  promised  to  our  fathers,  who  received 
the  law ;  that  so  knowing,  by  the  law,  their  unrighteousness 
and  insufficiency,  they  might  desire  the  coming  of  Christ,  to 
satisfy  for  their  sins,  and  accomplish  the  law  by  himself. 

"  3.  That  Christ  was  born  in  the  time  appointed  by  God 
the  Father ;  that  is  to  say,  in  the  time  when  all  iniquity 
abounded,  that  he  might  show  us  grace  and  mercy,  as  being 
faithful ;  that  Christ  is  our  life,  truth,  peace,  and  righteous- 
ness, as  also  our  pastor,  advocate,  and  priest,  who  died  for 
the  salvation  of  all  who  believe,  and  is  risen  for  our  justifi- 
cation ;  that  there  is  no  mediator  and  advocate  with  God 
the  Father,  save  Jesus  Christ ;  that,  after  this  life,  there  are 
only  two  places,  the  one  for  the  saved,  and  the  other  for  the 
damned;  that  the  feasts,  the  vigils  of  saints,  the  water 
which  they  call  holy,  as  also  to  abstain  from  flesh  on  certain 
days,  and  the  like,  but  especially  the  masses,  are  the  inven- 
tions of  men,  and  ought  to  be  rejected ;  that  the  sacraments 
are  signs  of  the  holy  thing,  visible  forms  of  the  invisible 


:i  i 


\i 


^, 


IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


// 


^  J'ii, 


1.0 


I.I 


kin2A  mgs 

U»  iU    |2.2 

[M  u^   Warn 

^    tiS,    12.0 


IL25  III  1.4 


I 

m 

1.6 


^ 


Photographic 

Sciences 

Corporation 


M  WIST  MAIN  STMIT 

WnSTIR.N.Y.  MStO 

(716)l7a-4S03 


M 


Si 


'f^f-yy^'^i^-ti/- 


d^ 


ALLENITES JOHNSONIANS. 


^eie ;  and  that  it  is  good  for  the  faithful  to  use  those  sigus^ 
or  visible  forms,  but  that  they  are  not  essential  to  salvation; 
that  there  are  no  other  sacraments  but  baptism  and  the  Lord's 
supper ;  that  we  ought  to  honcMr  the  secular  powers,  by  sub- 
jection, ready  obedience,  and  paying  of  tribute." 


ALLENITES. 

-The  disciples  of  Henry  Allen,  of  Nova  Scotia,  who  began 
to  propagate  his  doctrines  in  that  country  about  the  year 
1778,  and  died  in  1783,  during  which  interval  he  made  many 
proselytes,  and  at  his  death  left  a  considerable  party  behind 
him,  though  now  much  declined.  He  published  several 
treatises  and  sermons,  in  which  he  declares  that  the  souls  of 
all  the  human  race  are  emanations,  or  rather  parts,  of  the  one 
great  Spirit ;  that  they  were  all  pr^ent  in  Eden,  and  were 
actually  in  the  first  transgression.  He  supposes  that  our  first 
parents,  in  innocency,  were  pure  spirits,  and  that  the  material 
world  was  not  then  made ;  but  that,  in  consequence  of  the 
fall,  that  mankind  might  not  sink  into  utter  destruction,  this 
world  was  produced,  and  men  clothed  with  material  bodies ; 
and  that  all  the  human  race  will,  in  their  turn,  be  invested 
with  such  bodies,  and  in  them  enjoy  a  state  of  probation  for 
immortal  happiness. 


JOHNSONIANS. 


i  r 
i 


The  followers  of  Mr.  John  Johnson,  many  years  Baptist 
minister  at  Liverpool,  in  the  last  century,  of  whose  followers 
there  are  still  several  congregations  in  different  parts  of 
England.  He  denied  that  faith  was  a  duty,  or  even  action 
of  the  soul,  and  defined  it  "  an  active  principle "  cbnferred 


DONATISTS  —  SE-BAPTriTS. 


261 


le  sigus; 
ilvation ; 
e  Lord's 
,  by  sul>- 


by  grace ;  and  denied  also  the  duty  of  ministers  to  exhort  the 
unconverted,  or  preach  any  liioral  duties  whatever. 

Though  Mr.  Johnson  entertained  high  Supralapsarian  no- 
tions on  the  divine  decrees,  he  admitted  the  universality  of 
the  death  of  Christ.  On  the  doctrine  of  the  Trinity,  his 
followers  are  said  to  have  embraced  the  indwelling  scheme, 
with  Calvinistic  views  of  justification  and  the  atonement 


lo  began 
:he  year 
de  many 
'  behind 

several 
souls  of 
r  the  one 
nd  were 
our  first 
material 
B  of  the 
ion,  this 

bodies ; 
invested 
ition  for 


DONATISTS. 

A  DENOMINATION  which  arosc  in  the  fourth  century. 
They  derived  their  name  from  Donatus,  i>ishop  of  Numidia. 
They  maintained  that  their  community  was  alone  to  be  con- 
sidered as  the  true  church,  and  avoided  all  communication 
with  other  churches,  from  an  apprehension  of  contracting 
their  impurity  and  corruption.  Hence  they  pronounced  the 
sacred  rites  and  institutions  void  of  all  virtue  and  efficacy 
among  those  Christians  who  were  not  precisely  of  their  sen- 
timents, and  not  only  rebaptized  those  wlio  came  over  to 
their  party  from  other  churches,  but,  with  respect  to  those 
who  had  been  ordained  ministers  of  the  gospel,  they  either 
deprived  them  of  their  office,  or  obliged  them  to  be  ordained 
the  second  time. 


-  i  \ 


Baptist 
bllowers 
)arts  of 

action 
>nferred 


SE-BAPTISTS. 

A  SECT  of  small  note,  which  was  formed  in  England  about 
the  beginning  of  the  seventeenth  century,  by  one  John  Smith, 
who  maintained  that  it  was  lawful  for  every  one  to  baptize 
himself.  There  is  at  this  day  an  inconsiderable  sect  in  Russia 
who  are  known  by  this  name,  and  who  perform  the  rite  upon 
themselves,  from  an  idea  that  no  one  is  left  on  earth  sufficiently 
holy  to  administer  it  aright. 
24* 


282         RE-ANOINTERS TAO-SE,    OR    TAOU-TSZX. 


RE-ANOINTERS. 


:i>.  f' 


A  SECT  ill  Russia,  which  sprang  up  about  the  year  1770 
iN^^hey  do  not  rebaptize  those  who  join  them  from  the  Greek 
church,  but  insist  on  the  necessity  of  their  having  the  mystery 
of  the  chrism  or  unction  again  administered  to  them.    The/ 
are  very  numerous  in  Moscow. 


^  TAO-SE,  OR  TAOU-TSZE. 

The  name  of  a*famous  sect  among  the  Chinese,  who  owe 
their  rise  to  Laou-tsze  Lao  Kiattj  or  Laokiumf  a  philosopher, 
I  \  who  lived,  if  we  may  credit  his  disciples,  about  five  hundred 
years  before  Ohrist.  He  professed  to  restore  the  religion  of 
-^TeiOt  (  Tixou,)  or  Reason.  Some  of  his  writings  are  still  ex- 
tant, and  are  full  of  maxims  and  sentiments  of  virtue  and 
morality.  Among  others,  this  sentence  is  often  repeated  in 
them :  "  Too  hath  produced  one,  one  hath  produced  two, 
two  have  produced  three,  and  three  have  produced  all  things." 

The  morality  of  this  philosopher  and  his  disciples  is  not 
^unlike  that  of  the  Epicui^eans,  consisting  in  a  tranquillity  of 
mind,  free  from  all  vehement  desires  and  passions.  But  as 
this  tranquillity  would  be  disturbed  by  thoughts  of  death,  they 
boast  of  a  liquor  that  has  the  power  of  rendering  them 
immortal.  They  are  addicted  to  chemistry,  alchemy,  and 
magic,  and  are  persuaded  that,  by  the  assisfance  of  demons, 
whom  they  invoke,  they  can  obtain  all  that  they  desire.  The 
hope  of  avoiding  death  prevailed  upon  a  great  number  of 
mandnrins  to  study  this  diabolical  art,  and  certain  credulous 
and  superstitious  emperors  brought  it  greatly  into  vogue. 

The  doctrine  of  this  sect  concerning  the  formation  of  the 
world,  according  to  Dr.  Milne,  much  resembles  that  of  the 
Epicureans.  If  they  do  not  maintain  the  eternity  of  matter, 
on  the  otlier  hand,  they  do  not  deny  it ;  but,  in  analogy  with 


p. \  ■'■■■■ 


/ 


\V 


.*<^ 


^niETISTS  1 —  KNIPPERDOLINOS. 


f«83 


the  favorite,  science  of  alchemy,  they  represent  the  first  pait 
as  drawn  out  of  the  boiling  mouth  of  an  "  immense  crucible/' 
by  a  celestial  being.  The  Platonic  notion  of  an  anima  mundt, 
or  soul  of  the  world,  is  very  common ;  and  hence  it  is  that 
the  heavens  are  considered  the  body  of  this  imaginary  being, 
the  wind  its  breath,  the  lights  of  heaven  as  proceeding  6mii 
its  eyes,  the  watery  fluids  as  its  spittle  and  tears. 


1*^s^a 


aUIETISTS. 


The  disciples  of  Michael  de  Molinos,  a  Spanish  priest, 
who  flourished  in  the  seventeenth  century,  and  wrote  a  book 
called  "  The  Spiritual  Guide."  They  argue  thus :  —  "  The 
apostle  tells  us,  that  '  the  Spirit  makes  intercession  for,'  or 
«n  '  us.'  Now,  if  the  Spirit  pray  in  us,  we  must  resign  our- 
selves to  his  impulses,  by  remaining  in  a  state  of  absolute 
rest,  or  quietude,  till  we  attain  the  perfection  of  the  unitive 
life  "  —  a  life  of  union  with,  and,  as  it  should  seem,  of  absorp- 
tion in,  the  Deity.     •f^--^-''«b;'-f^^-^'-^^ ---^^  --  ••  ■  v  ,     .*:■ .';'?,,:. r..,;.. 


■>^--'..: 


..H*.v«'5- 


.|4*-, 


KNIPPERDOLINOS. 


A  DENOMINATION  in  the  sixteenth  century,  so  called  from 
Bertrand  Knipperdoling,  who  taught  that  the  righteous, 
before  the  day  of  judgment,  shall  have  a  monarchy  on  earth, 
and  the  wicked  be  destroyed  ;  that  men  are  not  justified  by 
their  faith  in  Christ  Jesus ;  that  there  is  no  original  sin; 
that  infants  ought  not  to  be  baptized,  and  immersion  is  the 
only  mode  of  baptism  ^  that  every  one  has  authority  to 
preach,  and  administer  the  sacraments;  that  men  are  not 
obliged  to  pay  respect  to  magistrates ;  that  all  things  ought 
to  be  in  common;  and  that  it  is  lawfUl  to  marry  man) 
wives. 


;•> 


PI 

mi 


I ''«! 


884     *  milDXANS MUOGLETONIikKfl. 


hi 


w 


MENDiEANS,    MENDAITfcS,  ' 

MEJfDAI   JJAHI^ 

DISCIPLES  OF  ST.  JOHN,  THAT  IS,  THE  BAPTIST. 

From  twenty  to  twenty-five  thousand  families  of  this  sect 
still  remain,  chiefly  in  the  neighborhood  of  Bassora,  a  city 
between  Arabia  and  Persia,  on  the  extremity  of  the  desert  of 
Irac.  They  are  sometimes  called  Christians  of  St.  John  —  a 
name  which  they  probably  received  from  the  Turks,  and  to 
which  they  contentedly  submit  for  the  sake  of  the  toleration 
it  affords  them ;  but  they  are  better  known  in  ecclesiastical 
history  as  Hemero  (or  every  day)  Baptists^  from  their  frequent 


MUGGLETONIANS. 


11 


The  followers  of  Ludovic  Muggleton,  a  journeyman  tailor, 
who,  with  his  companion  B.eeves,  set  up  for  great  prophets, 
in  the  time  of  Cromwell.  They  pretenddd  to  absolve  or 
condemn  whom  they  pleased,  and  gave  out  that  they  were 
the  two  last  witnesses  spoken  of  in  the  Revelation,  who 
were  to  appear  previous  to  the  final  destruction  of  the  world. 
They  affirmed  that  there  was  no  devil  at  ail  without  the  body 
of  man  or  woman ;  that  the  devil  is  man's  spirit  of  unclean 
reason  and  cursed  imagination;  that  the  ministry  in  this 
world,  whether  prophetical  or  ministerial,  is  all  a  lie,  and 
abomination  to  the.  Lord ;  with  a  variety  of  other  vain  and 
inconsistent  tenets. 

Muggleton  died  in  1697,  and  on  his  gravestone  is  ihii 
inscription :  — 


.'^'. 


TIST. 

his  sect 
I,  a  city 
lesert  of 
ohn  —  a 
,  and  to 
iteration 
isiastical 
frequent 


n  tailor, 
rophets, 
solve  or 
ey  were 
)n,  who 
B  world, 
le  body 
unclean 
in  this 
lie,  and 
ain  and 

is  ihii 


TE^IDEES.  285 

**  Whilst  mausoleums  and  large  inscriiitions  give 
Might,  splendor,  and,  past  death,  maJte  potents  live, 
It  is  enough  briefly  to  write  thy  name  : 
*  Succeeding  times  by  that  will  read  thy  fame ; 

Thy  deeds,  thy  acts,  around  the  world  resound ;      ' 
No  foreign  soil  where  Myggleton'f  not  found." 

The  raven  plume  of  oblivion  hath  long  ago  waved  over  thui 
prophet's  grave. 


'\     YEZIDEES,     "'" 

WORSHIPPERS  OF  THE  DEVIL. 

From  a  very  interesting  work  recently  published  by  Asahel 
Grant,  M.  D.,  a  medical  missionary  to  the  Nestoriaus,  W9 
copy  the  following  account: — 

"  The  passage  of  the  Tigris  transferred  me  from  Mesopo* 
tamia  into  Assyria,  and  I  stood  upon  the  ruins  of  Nineveh, 
*  that  great  city,'  where  the  prophet  Jonah  proclaimed  the 
dread  message  of  Jehovah  to  so  many  repenting  thousands, 
whose  deep  humiliation  averted  for  a  time  the  impending  ruin. 
But  when  her  proud  monarchs  had  scourged  idolattous  Israel, 
and  carried  the  ten  tribes  into  captivity,  and  raised  their 
hands  against  Judah  and  the  holy  city,  the  inspired  strain^ 
of  the  eloquent  Nahum,  clothed  in  terrible  sublimity  as  they 
were,  met  their  full  accomplishment  in  the  utter  desolatioii 
of  one  of  the  largest  cities  on  which  the  sun  ever  shone. 
'  Nineveh  is  laid  waste  1  who  will  bemoan  her  1  She  is 
empty,  and  void,  and  waste;  her  nobles  dwell  in  the  dust; 
her  people  are  scattered  upon  the  mountains,  and  no  man 
gathereth  them.'  ^.. -., 

"  Where  her  gorgeous  palaces  once  resounded  to  the  strains 
of  music  and  the  shouts  of  revelry,  f  few  bla^k  tentp  of  the 


s\^- 


1286 


TBZIDEES,    OR 


«  '■■■*■■■  4 

wandering  Arab. and  Turkom&n  are  now  sCatteViea  among 
the  shapeless  mounds  of  earth  and  rubbish, — the  ruins  of  the 
city,  —  as  if  in  mockery  of  her  departed  glory ;  while  their 
tenants  were  engaged  in  the  fitting  employment  of  weaving 
*  sackcloth  of  hair,'  as  if  for  the  mourning  attire  of  the 
world's  great  emporium,  whose  *  merchants '  were  *  multi- 
plied  above  the  stars  of  heaven.'  The  largest  mound,  from 
which  very  ancient  relics  and  inscriptions  are  dug,  is  now 
crowned  with  the  Moslem  village  of  Neby  Yunas,  or  the 
prophet  Jonah,  where  his  remains  are  said  to  be  interred, 
and  over  which  has  been  reared,  as  his  mausoleum,  a  temple 
of  Islim. 

"  Soon  afler  leaving  the  ruins  of  Nineveh,  we  came  in 
sight  of  two  villages  of  the  Yezidees,  the  reputed  worshippers 
of  the  devil.  Large  and  luxuriant  olive-groves,  with  their 
rich  green  foliage,  and  fruit  just  ripening  in  the  autumnal 
sun,  imparted  such  a  cheerful  aspect  to  the  scene  as  soon 
dispelled  whatever  of  pensive  melancholy  had  gathered  around 
me,  while  treading  upon  the  dust  of  departed  greatness. 
Several  white  sepulchres  of  Yezidee  sheiks  attracted  at- 
tention as  I  approached  the  villages.  They  were  in  the  form 
of  fluted  cones  or  pyramids,  standing  upon  quadrangular 
bases,  and  rising  to 'the  height  of  some  twenty  feet  or  more. 
We  became  the  guests  of  one  of  the  chief  Yezidees  of  Baa- 
sheka,  whose  dwelling,  like  others  in  the  place,  was  a  rude 
stone  structure,  with  a  flat  terrace  roof.  Coarse  felt  carpets 
were  spread  for  our  seats  in  the  open  court,  and  a  formal 
welcome  was  given  us ;  but  it  was  evidently  not  a  very  cordial 
One.  My  Turkish  cavass  understood  the  reason,  and  at  once 
removed  it.  Our  host  had  mistaken  m?i  for  a  Mahometan, 
towards  whom  the  Yezidees  cherish  a  settled  aversion.  As 
soon  as  I  was  introduced  to  him  as  a  Christian,  and  he  had 
satisfied  himself  that  this  was  my  true  character,  his  whole 
deportment  was  changed.  He  at  once  gave  me  a  new  and 
cordial  welcome,  and  set  about  supplying  our  wants  with 
new  alacrity.  He  seemed  to  feel  that  he  had  exchanged  a 
Moslem  foe  for  a  Christian  Oriend,  and  I  became  quite  satis- 


WORSHIPPERS    or    THE    DEVIL. 


287 


among 
IS  of  the 
lie  their 
weaving 
of  the 
*  multi- 
ad,  from 
,  is  now 
t  or  the 
interred, 
a  temple 

came  m 
rshippers 
ith  their 
lutumnal 
as  soon 
d  around 
rreatness. 
acted  at- 
the  form 
r  angular 
or  more, 
of  Baa- 
a  rude 
carpets 
a  formal 
■y  cordial 
1  at  once 
lometan, 
on.     As 
he  had 
is  whole 
new  and 
nts  with 
langed  a 
ite  satis- 


fied of  the  truth  of  what  I  had  often  heard,  —  that  the  Yezi 
dees  are  friendly  towards  the  professors  of  Christianity. 

*'  They  are  said  to  cherish  a  high  regard  for  the  Christian 
religion,  x)f  which  clearly  they  have  some  corrupt  remains. 
They  practise  the  rite  of  baptism,  make  the  sign  of  the 
cross,  so  emblematical  of  Christianity  in  the  East,  put  off 
their  shoes,  and  kiss  the  threshold  when  they  enter  a  Christian 
church;  and  it  is^aid  that  they  often  speak  of  wine  as  the 
blood  of  Christ,  hold  the  cup  with  both  hands,  after  the 
sacramental  manner  of  the  East,  when  drinking  it,  and,  if  a 
drop  chance  to  fall  on  the  ground,  they  gather  it  up  with 
religious  care. 

"  They  believe  in  one  supreme  God,  and,  in  some  sense  at 
least,  in  Christ  as  a  Savior.  They  have  also  a  remnant  of 
Sabianism,  or  the  religion  of  the  ancient  fireiworshippers. 
They  bow  in  adoration  before  the  rising  sun,  and  kiss  his 
first  rays  when  they  strike  on  a  wall  or  other  object  near 
them ;  and  they  will  not  blow  out  a  candle  with  their  breath, 
or  spit  in  the  fire,  lest  they  should  defile  that  sacred  element. 

*'  Circumcision  and  the  passover,  or  a  sacrificial  festival 
allied  to  the  passover  in  time  and  circumstance,  seem  also  to 
identify  them  with  the  Jews ;  and,  altogether,  they  certainly 
present  a  most  singular  chapter  in  the  history  of  man. 

"  That  they  are  really  the  worshippers  of  the  devil  can 
only  be  true,  if  at  all,  in  a  modified  sense,  though  it  is  true 
that  they  pay  him  so  much  deference  as  to  refuse  to  speak  of 
him  disrespectfully,  (perhaps  for  fear  of  his  vengeance ;)  and, 
instead  of  pronouncing  his  name,  they  call  him  the  '  lord  of 
the  evening,'  or  '  prince  of  darkness ; '  also.  Sheik  Maazen, 
or  Exalted  Chief.  Some  of  them  say  that  Satan  was  a  fallen 
angel,  with  whom  God  was  angry ;  but  he  will  at  some  future 
day  be  restored  to  favor,  and  there  is  no  reason  why  they 
should  treat  him  with  disrespect.  f      '    >     v,;      ; 

•*  The  Christians  of  Mesopotamia  report  that  the  Yezidees 
make  votive  offerings  to  the  devil,  by  throwing  money  and 
jewels  into  a  certain  deep  pit  in  the  mountains  of  Sinjar, 
where  a  large  portion  of  them  reside;  and  it  is  said  that 


SH 


$83 


GREEK    OR   RUSSIAN    CHURCH. 


when  that  district,  which  has  long  been  independent,  was 
subjugated  by  the  Turks,  the  pacha  compelled  the  Yezidee 
priest  to  disclose  the  place,  and  then  plundered  it  of  a  large 
treasure,  the  offerings  of  centuries.  The  Yezidees  here  call 
themselves  Daseni,  probably  from  the  ancient  name  of  the 
district,  Dasen,  which  was  a  Christian  bishopric  in  early 
times.  Their  chief  place  of  concourse,  the  religious  temple 
of  the  Yezidees,  is  said  to  have  once  been  a  Christian  church 
or  convent.  The  late  Mr.  Rich  speaks  of  the  Yezidees  as 
*  lively,  brave,  hospitable,  and  good-humored,'  and  adds  that, 
'under  the  British  government,  much  might  be  made  of 
them.' 

"  The  precise  number  of  the  Yezidees  it  is  difficult  to 
estimate,  so  little  is  known  of  them ;  but  it  is  probable  that 
we  must  reckon  them  by  tens  of  thousands,  instead  of  the 
larger  computations  which  have  been  made  by  some  travel- 
lers, who  have  received  their  information  merely  from  report. 
Still  they  are  sufficiently  numerous  to. form  an  important 
object  of  attention  to  the  Christian  church ;  and  I  trust,  as 
we  learn  more  about  them,  sympathy,  prayer,  and  effort,  will 
be  enlisted  in  their  behalf.  It  will  be  a  scene  of  no  ordinary 
interest  when  the  voice  of  prayer  and  praise  to  God  shall 
ascend  from  hearts  now  devoted  to  the  service  of  the  prince 
of  darkness,  *  the  worshippers  of  the  devil ' !  May  that  day 
be  hastened  oi^ j" 


GREEK  OR  RUSSIAN  CHURCH. 

The  Greek  church  separated  from  thelLatin  or  Romish 
{church  about  A.  D.  1054.  It  is  under  the  jurisdiction  of  the 
patriarchs  or  bishops  of  Constantinople,  Alexandria,  Antioch, 
and  Jerusalem.  The  Greek  or  Russian  church  is  very  ex- 
tensive. Its  jurisdiction  embraces  more  territory  than  that  of 
the  Roman  see.  The  population  of  this  church  is  estimated 
,9t  about  forty  millions. 


\  s 


GREEK    OR    RUSSIAN    CH.   aCH. 


289 


lent,  was 

Yezidee 
f  a  large 

here  call 
ae  of  the 

in  early 
js  temple 
in  church 
izidees  as 
idds  that, 

imade  of 

lifficult  to 
bable  that 
sad  of  the 
noe  travel- 
om  report, 
important 
I  trust,  as 
effort,  will 
o  ordinary 
God  shall 
he  prince 
y  that  day 


>r  Romish 
ition  of  the 
,,  Antioch, 
s  very  ex- 
lan  that  of 
estimated 


The  following  are  some  of  the  chief  tenets  held  by  the 
Greek  or  Russian  church  •  —  They  disown  the  authority  of 
the  pope,  and  deny  that  the  church  of  Rome  is  the  true  cath- 
olic church.  They  do  not  baptize  their  children  till  they  are 
three,  four,  five,  six,  ten,  nay,  sometimes  eighteen  years  of 
age :  baptism  is  performed  by  trine  immersion.  They  insist 
that  the  sacrament  of  the  Lord's  supper  ought  to  be  admin- 
istered in  both  kinds,  and  they  give  the  sacrament  to  children 
immediately  after  baptism.  They  grant  no  indulgences,  nor 
do  they  lay  any  claim  to  the  character  of  infallibility,  like  the 
church  of  Rome.  They  deny  that  there  is  any  such  place  as 
purgatory  ;  notwithstanding,  they  pray  for  the  dead,  that  God 
would  have  mercy  on  them  at  the  general  judgment.  They 
practise  the  invocation  of  saints ;  though,  they  say,  they  do 
not  invoke  them  as  deities,  but  as  intercessors  with  God. 
They  exclude  confirmation,  extreme  unction,  and  matrimony, 
out  of  the  seven  sacraments.  They  deny  auricular  confession 
to  be  a  divine  precept,  and  say  it  is  only  a  positive  injunction 
of  the  church.  They  pay  no  religious  homage  to  the  eucha- 
rist.  They  administer  the  communion  in  both  kinds  to  the 
laity,  both  in  sickness  and  in  health,  tliough  they  have  never 
applied  themselves  to  their  confessors,  because  they  are  per- 
suaded that  a  lively  faith  is  all  which  is  requisite  for  the  wor- 
thy receiving  of  the  Lord's  supper.  They  maintain  that  the 
Holy  Ghost  proceeds  only  from  the  Father,  and  not  from  the 
Son.  They  believe  in  predestination.  They  admit  of  no 
images  in  relief  or  embossed  work,  but  use  paintings  and 
sculptures  in  copper  or  silver.  They  approve  of  the  marriage 
of  priests,  provided  they  enter  into  that  state  before  their  ad- 
mission into  holy  orders.  They  condemn  all  fourth  mar- 
riages. They  observe  a  number  of  holy  days,  and  keep  four 
fasts  in  the  year  more  solemn  than  the  rest,  of  which  the  fast 
in  Lent,  before  Easter,  is  the  chief.  They  believe  the  doc- 
trine of  consubstantiation,  or  the  union  of  the  body  of  Christ 
vith  the  sacramental  bread.  ,  i. 

The  Russians  adhere  to  the  doctrine  and  ceremonies  ol 
,ne  Greek  church,  though  they  are  now  independent  of  the 
25 


290 


PRIMITIVE    CHRISTIANS TRINITARIANS. 


patriarch  of  Constantinople.  The  church  service  is  con- 
tained in  twent/-four  volumes,  folio,  in  the  Sclavonian  lan- 
guage, which  is  not  well  understood  by  the  common  people 


PRIMITIVE    CHRISTIANS. 


A  NEW  sect,  professing  to  be  an  association  of  Christians  to 
promote  the  revival  and  spread  of  primitive  Christianity,  has 
recently  sprung  up  at  Bradford,  in  England.  Its  originators, 
or  founders,  are  a  Mr.  Barker  and  a  Mr.  Trother,  who  have 
recently  been  expelled  from  the  ministry  of  the  New  Connec- 
tion of  Methodists,  by  the  annual  assembly  or  conference  of 
the  members  of  that  body,  for  some  difference  of  opinion  on 
doctrinal  points  between  them  and  the  conference 


TRINITARIANS. 


Bt  this  term  we  are  to  understand  those  who  believe  that 
there  are  three  distinct  persons  in  the  Godhead,  the  Father, 
Son,  and  Holy  Spirit,  the  same  in  substance,  equal  in  power 
and  dignity,  and  that  these  three  are  one.  Hence  it  is  said  they 
believe  in  a  fntfne  God.  (See  Deut.  6  :  4.  2  Kings  19  :  15. 
Ps.  19:1;  83: 18;  139:7.  Isa.  6:3,9;  9:6;  11  :3;  14:5, 
23, 25.  Jer.  17  :  10 ;  23  :  6.  Ezek.  8:1,3.  Matt.  3  :  16, 17 ; 
9:6;  18:  20;  23:19.  Luke  1 :  76  ;  24:25.  John  1:1; 
2  : 1 ;  5  :  19,  23 ;  10  :  30 ;  16  :  10,  15.  Acts  5  :  4  ;  28  :  23, 
25.  Rom.  1 :  5 ;  9  :  5 ;  14  :  12,  19.  1  Cor.  2  :  10  ;  8  :  6. 
2  Cor.  13 :  14.  Phil.  2 : 5, 6,  7,  dz,c. ;  3 :  21.  Heb.  1 :  3, 6, 
10,  11,  12;  9:14;  13:8.  1  John  5:  7,  20.  Rev.  1:4, 
6,  6,  S ;  3 :  14 ;  6  :  13,  &c.)  The  Unitarians  believe  that 
there  is  but  one  person  in  the  Godhead,  and  that  this  person 


TRINITARIANS. 


291 


18  con- 
lian  Ian- 
people 


istians  to 
inity,  has 
iginators, 
who  have 
'  Conneo 
erence  of 
pinion  on 


lieve  that 
Father, 
in  power 
said  they 
rs  19 :  15. 
3;  14:5, 

16, 17  ; 
ohn  1:1; 

28:23, 
10;  8:6. 

1 : 3, 6, 
■Lev.  1  : 4, 
lieve  that 
lis  person 


is  the  Father  ;  and  they  insist  that  the  Trinitarian  distinction 
of  persons  is  contradictory  and  absurd.       *  ' 

The  unity  of  God  is  a  doctrine  which  both  parties  consid- 
er the  foundation  of  all  true  religion. 

Although  the  doctrine  of  the  Trinity  is  ostensibly  the  main 
subject  of  dispute  between  Trinitarians  and  Unitarians,  yet 
it  is  in  reality  respecting  the  character  of  Christ.  Those 
who  believe  in  his  proper  deity  very  easily  dispose  of  all  the 
other  difficulties  in  the  Trinitarian  system  ;  while  anti-Triiif 
itarians  find  more  fault  with  this  doctrine  than  any  other  in 
the  Trinitarian  creed  ;  and  the  grand  obstacle  to  their  recep- 
tion of  the  Trinitarian  faith  is  removed,  when  they  can  admit 
that  Jesus  Christ  is  God,  as  well  as  man ;  so  that  the  burden 
of  labor,  on  both  sides,  is  either  to  prove  or  disprove  the 
proper  deity  of  the  Son  of  God. 

In  proof  of  this  doctrine,  the  Trinitarians  urge  many  decla- 
rations of  the  Scripture,  which,  in  their  opinion,  admit  of  no 
consistent  explanation  upon  the  Unitarian  scheme ;  they  there 
find  that  offices  are  assigned  to  Christ,  and  to  the  Holy  Spirit, 
which  none  but  God  can  perform  ;  particularly  the  creation 
of  the  world,  and  the  grand  decisions  of  the  day  of  judgment. 
As  they  read  the  Scriptures,  the  attributes  of  omnipotence^ 
omniscience,  omnipresence,  unchangeablcness,  and  eternity,  are 
ascribed  to  Jesus  Christ;  and  they  infer  that  a  being  to 
whom  all  these  perfections  are  ascribed  must  be  truly  God, 
coequal  and  coeternal  with  the  Father. 

The  Unitarians,  on  the  other  hand,  contend  that  some  of 
these  passages  are  interpolations,  and  that  the  others  are  either 
mistranslated  or  misunderstood.  The  passage  in  John,  in 
particular,  respecting  the  three  that  bear  record,  &c.,  has 
been  set  aside  by  such  high  authority,  that  they  consider  it 
unfair  to  introduce  it  in  the  controversy. 

The  excellent  and  learned  Stillingfleet,  in  the  preface  to 
his  Vindication  of  the  Doctrine  of  the  Trinity,  says,  "  Since 
both  sides  yield  that  the  matter  they  dispute  about  is  above 
their  reach,  the  wisest  course  they  can  take  is,  to  assert  uid 


292 


MILLENAMANS. 


defend  lohat  is  revealed,  and  not  to  be  peremptory  and  quarrel> 
some  about  that  which  is  acknowledged  to  be  above  our  com- 
prehension ;  I  mean  as  to  the  manner  how  the  three  persons 
l»Qxi'dke  oi  the  divine  nature."  -  '-. 


u 

w 
L 

an 


1:3 

m 


MILLENARIANS. 

The  Millenarians  are  those  who  believe  that  Christ  will 
reign  personally  on  earth  for  a  thousand  years;  and  their 
name,  taken  from,  the  Latin  mille,  a  thousand,  ha?  a  direct 
allusion  to  the  duration  of  the  spiritual  empire. 

The  doctrine  of  the  millennium,  or  a  future  paradisaical 
state  of  the  earth,  it  is  said,  is  not  of  Christian,  but  of  Jewish 
origin.  The  tradition  is  attributed  to  Elijah,  which  fixes  the 
duration  of  the  world,  in  its  present  imperfect  condition,  to 
six  thousand  years,  and  announces  the  approach  of  a  Sabbath 
of  a  thousand  years  of  universal  peace  and  plenty,  to  be 
ushered  in  by  the  glorious  advent  of  the  Messiah.  This  idea 
may  be  traced  in  the  Epistle  of  Barnabas,  and  in  the  opin- 
ions of  ^apias,  who  knew  of  no  written  testimony  in  its  be- 
half. It  was  adopted  by  the  author  of  the  Revelation,  by 
Justin  Martyr,  by  IrensBUs,  and  by  a  long  succession  of  the 
fathers.  As  the  theory  is  animating  and  consolatory,  when 
it  is  divested  of  cabalistic  numbers  and  allegorical  decora- 
tions, it  will  no  doubt  always  retain  a  number  of  adher- 
ents. ..,  ■■,■.:•■■=;■',.  '    ■  ■    .    ;  -  ^'      ,(  ■;_ 

However  the  Millenarians  may  lliffer  among  themselves 
respecting  the  nature  of  this  great  event,  it  is  agreed,  on  all 
hands,  that  such  a  revolution  will  be  effected  in  the  latter 
days,  by  which  vice  and  its  attendant  misery  shall  be  banished 
^rom  the  earth ;  thus  completely  forgetting  all  those  dissen- 
sions and  animosities  by  which  the  religious  world  hath  been 
agitated,  and  terminating  the  grand  drama  of  Providence  with 


\v 


WHITEFIELD    CALVINISTIC    METHODISTS. 


293 


1  quarrel- 
our  com- 
8  persons 


hrist  will 

ind  their 

a  direct 

radisaical 

of  Jewish 

I  fixes  the 

idition,  to 

I  Sabbath 

ty,  to  be 

This  idea 

the  opin- 

in  its  be- 

ation,  by 

m  of  the 

ry.  when 

decora- 

)f  adher- 

emselves 
d,  on  all 
6  latter 
anished 
dissen- 
,th  been 
ce  with 


uaiversal  felicity.  We  are  not  unmindful  of  the  prophetic 
language  uf  Isaiah,  (49  :  22,  23,)  together  with  a  sublime 
passage  from  the  book  of  the  Revelation,  (11 :  15,)  with 
which  the  canon  of  Scripture  concludes — <*Thus  saith  the 
Lord  Qod,  Behold,  I  will  liil  up  mine  hand  to  the  Gentiles, 
and  set  up  my  standard  to  the  people.  And  kings  shall  be 
thy  nursing  fathers,  and  their  queens  thy  nursing  mothers, 
[they  shall  become  good  themselves,  and  be  the  protectors  of 
religion  and  liberty,]  and  thou  shalt  know  that  I  am  the  Lord, 
for  they  shall  not  be  ashamed  that  wait  for  me.  And  Ithe 
seventh  angel  sounded,  and  there  were  great  voices  in  heav- 
en, saying,  The  kingdoms  of  this  world  are  tecome  the 
kingdoms  of  our  Lord,  and  of  his  Christ,  and  he  shall  reign 
forever  and  ever."  (See  Matt.  13  :  29,  30  ;  27  :  32.  Luke 
17 :  29,  30.  Acts  3  :  21.  Heb.  1 :  12.  Phil.  3  : 9,  11.  2 
Pet.  3 :  13.  Rev.  20  :  1—6,  and  chaps.  21,  22.  Apoc.  chap. 
21.     Ezek.  chap.  36.) 


WHITEFIELD  CALVINISTIC   METHODISTS. 

This  Tabernacle  or  Lady  Huntingdon  Connectiony  formed 
by  Whitefield,  is  so  called  from  the  name*  given  to  several 
places  of  worship,  in  London,  Bristol,  6lc.  In  some  of  the 
chapels  in  this  Connection,  the  service  of  the  church  of 
England  is  read ;  in  others,  the  worship  is  conducted  much 
in  the  same  way  as  among  the  Congregationalists ;  while,  in 
all,  the  system  of  supply  is  more  or  less  kept  up,  consisting  in 
the  employment,  for  a  month  or  six  weeks,  of  ministers  from 
different  parts  of  the  country,  who  either  take  the  whole  duty, 
or  assist  the  resident  minister.  Some  of  the  congregations 
consist  of  several  thousand  hearers ;  and,  by  the  blessing  of 
God  on  the  rousing  and  faithful  sermons  which  are  usually 
delivered  to  them,  very  extensive  good  is  effected  in  the  way 
of  conversion.  Most  of  the  ministers  now  employed  i&  sup* 
25» 


^294 


NONJURORS 


NONCONFORMISTS. 


plies  in  this  Connection  are  of  the  Congiegational  order,  to 
which,  of  late  years,  there  appears  to  be  a  gradual  approxima* 
tion ;  and  it  is  not  improbable  that  ere  long  both  bodies  will 
coalesce.  The  number  of  chapels  belonging  to  this  body,  at 
the  present  time,  is  about  sixty,  in  all  of  which  the  liturgy 
of  the  church  of  England  is  read,  and  most  of  her  forms 
scrupulously  kept  up.  The  ministers,  who  used  formerly  to 
supply  at  different  chapels  in  the  course  of  the  year,  are 
now  become  more  stationary,  and  have  assumed  more  of 
th(!  pastoral  character.  They  have  a  respectable  college  at 
Cheshunt,  in  Hertfordshire. 

The  Calvinistic  Methodists  in  Wales  are  very  numerous.  — 
See  Biographical  Sketches  of  Whitefield,  Wesley,  and  Ladv 
Huntingdon. 


NONJURORS 


Those  who  refused  to  take  the  oaths  to  government,  and 
who  were,  in  consequence,  under  certain  incapacities,  and 
liable  to  certain  severe  penalties.  The  members  of  the 
Episcopal  church  of  Scotland  have  long  been  denominated 
Nonjurors ;  but  perhaps  they  are  now  called  so  improperly, 
as  the  ground  of  their  difference  from  the  established  church 
is  rr  ore  on  account  of  ecclesiastical  than  political  principles. 


NONCONFORMISTS. 


:}k 


Those  who  refuse  to  join  the  established  church.  Non- 
conformists in  England  may  be  considered  of  three  sorts :  — 
1.  Such  as  absent  themselves  from  divine  worship  in  the 
established  church  through  total  irreligion,  and  attend  the 
service  of  no  other  persuasion. — 2.  Such  as  absent  them 
selves  on  the  plea  of  conscience ;  as,  Presbyterians,  lude- 


CHRISTIAN    CONNECTION. 


295 


pendents.  Baptists,'  &.c.  —  3.  Internal  Nonconformists,  of 
unprincipled  clergymen,  who  applaud  and  propagate  doc« 
trines  quite  inconsistent  with  several  of  those  articles  thiey 
promised  on  oath  to  defend.  The  word  is  generally  used  in 
reference  to  those  ministers  who  were  ejected  from  their  liT<* 
ings  by  the  Act  of  Uniformity,  in  1662.  The  number  of 
these  was  about  two  thousand.  However  some  affect  to  treat 
these  men  with  indifference,  and  suppose  that  their  con- 
sciences were  more  tender  than  they  need  be,  it  must  be 
remembered  that  they  were  men  of  as  extensive  learning, 
great  abilities,  and  pious  conduct,  as  ever  appeared. 


CHRISTIAN  CONNECTION. 


This  denomination,  among  themselves,  are  generally  called 
simply  Christians.  This  they  do  merely  to  denote  their 
character  as  the  followers  of  Christ;  but,  when  applied  to 
them  collectively,  it  necessarily  becomes  the  name  of  a  de- 
nomination. They  are  sometimes,  by  their  opposers,  called 
ChriMians;  but  this  pronunciation  of  the  word  they  uni- 
versally reject  as  very  improper. 

The  Christians  began  to  associate  and  to  form  a  distinct 
people  about  the  beginning  of  the  nineteenth  century^  so  that 
they  may  be  said  to  have  existed  but  about  forty  years. 
They  seem  to  have  sprung  up  almost  simultaneously  in 
different  and  remote  parts  of  the  country,  without  any  in- 
terchange of  sentiments,  concert  of  action,  or  even  knowledge 
of  each  other's  views  or  movements,  till  after  a  public  stand 
had  been  taken  in  several  parts  of  the  country. 

The  first  branch  arose  in  Virginia  and  North  Carolina, 
and  consisted  of  seceders  from  the  Methodists.  At  first,  there 
were  about  one  thousand  communicants. 

The  northern  branch  of  this  denomination  sprung  up  in 
New  England.     It  commenced  by  the  formation  of  severai 


296 


\\ 


CHRISTIAN    CONNECTION. 


».  1 


new  churches,  under  the  administration  of  a  few  ministers 
who  had  separated  themselves  from  the  Baptists,  who  were 
soon  joined  by  several  other  ministers,  and  nearly  whole 
churches,  from  the  same  denomination. 

The  western  branch  arose  in  Kentucky,  and  was  composed 
of  seceders  from  the  Presbyterians.  Some  of  their  ministers 
were  men  of  strong  and  well-cultivated  minds,  who  urged 
forward  the  reform  they  had  undertaken,  till  they  have  spread 
over  most  of  the  Western  States. 

In  all  these  different  sections,  their  leading  purpose,  at  first, 
appears  to  have  been,  not  so  much  to  establish  any  peculiar  or" 
distinctive  doctrine,  as  to  assert  for  individuals  and  churches 
more  liberty  and  independence  in  relation  to  matters  of  faith 
and  practice;  to  shake  off  the  authority  of  human  creeds, 
and  the  shackles  of  prescribed  modes  and  forms ;  to  make  the 
Bible  their  only  guide,  claiming  for  every  man  the  right  to 
judge  for  himself  what  is  its  doctrine,  and  what  are  its 
requirements;  and  in  practice  to  follow  more  strictly  the 
simplicity  of  the  apostles  and  primitive  Christians. 

This  ^lass  of  believers  recognize  no  individual  as  a  leader 
or  founder,  and  no  man  claims  this  high  eminence,  although 
several  persons  were  instrumental  in  giving  rise  and  pro^rress 
to  the  society.  They  point  all  to  Christ  as  the  Leader  and 
Founder,  anc  professedly  labor  to  bring  all  to  the  first  princi- 
ples of  original,  apostolic  Christianity. 

Seceding,  as  the  first  ministers  did,  from  different  denom 
inations,  they  necessarily  brought  with  them  some  of  the 
peculiarities  of  faith  and  usage  in  which  they  had  been 
educated.  -  But  the  two  prominent  sentiments  that  led  them 
out,  both  kept  them  together,  by  rendering  them  tolerant 
toward  each  other,  and  gradually  brought  them  to  be  very 
similar  both  in  faith  and  practice.  These  two  sentiments 
were,  that  the  Scriptures  only  should  be  consulted  as  a  rule 
of  faith  and  duty,  and  that  all  Christians  should  enjoy  uni- 
versal toleration.  Hence  scarcely  any  churches  have  written 
creeds,  although  nearly  all  record  their  principles  of  action. 
Very  few  are  Trinitarians,  though  nearly  all  believe  in  the 


im 

of 

wr 
wl 
suf 
and 


CHRISTIAN    CONNECTION. 


297 


preexistence  and  proper  Sonship  of  Christ.  Perhaps  not 
any  believe  in  or  practise  sprinkling,  but  almost  ^H  practise 
immersion;  from  which  circumstance  many,  though  very 
improperly,  call  them  Christian  Baptists. 

Perfect  uniformity  does  not  exist  among  all  the  members 
of  this  community,  although  the  approximation  to  it  is  far 
greater  than  many  have  supposed  it  ever  could  be  without  a 
written  creed.  But  there  are  several  important  points  in 
which  they  generally  agree  fully ;  and  these  are  regarded  as 
sufficient  to  secure  Christian  character,  Christian  fellowship, 
and  concert  of  action.  Some  of  these  points  are  the  fol- 
lowing:— That  the  Scriptures,  including  the  Old  and  New 
Testament,  were  given  by  inspiration  of  God,  and  are  suffi- 
cient to  teach  what  men  should  believe,  and  what  they 
should  practise.  That  every  man  has  a  right  to  study  the 
Scriptures,  and  to  exercise  his  own  judgment  with  regard  to 
their  true  import  and  meaning.  That  there  is  one  God, 
perfect  and  infinite.  That  Jesus  Christ  is  the  Son  of  God 
in  the  highest  possible  sense,  and  that  salvation  is  found  in 
him  alone.  That  all  men  have  sinned  and  come  short  of  the 
glory  of  God,  therefore  are  polluted  and  guilty.  That  no 
transgressor  can  find  pardon  but  by  repentance  and  faith  in 
Jesus  Christ.  That  the  Holy  Spirit  reproves  all  sinners,  and 
comforts  all  Christians.  That  whoever  has  sinned  has  also 
a  way  of  salvation  set  before  him.  That  pardon  and  eternal 
salvation  are  found  alone  through  regeneration.  That  none 
are  proper  subjects  of  church  membership,  or  the  ordinances, 
except  the  regenerated.  That  God  calls  men  to  the  ministry, 
and  no  others  are  his  true  ministers.  That  perseverance  to 
the  end  is  the  only  condition  on  our  part  that  can  secure  our 
eternal  happiness.  That  revivals  of  religion  are  of  the  first 
importance,  and  should  be  labored  for  continually.  That 
every  believer  should  be  immersed,  and  become  a  public 
member  of  some  visible  church.  That  every  church  should 
continue  to  observe  the  Lord's  supper.  That  there  will  be  a 
resurrection  of  the  dead,  both  of  the  just  and  of  the  unjust ; 
and  that,  at  the  day  of  judgment,  the  righteous  and  the  wicked 


w 


298 


CHRISTIAN    CONNECTION. 


m 


will  be  separated,  and  pass,  the  righteous  into  everlasting 
life,  and  the  wicked  into  eternal  damnation. 

On  all  the  above  points,  there  is  but  very  little  difference 
of  opinion  or  practice  throughout  the  whole  body. 

Candidates  for  baptism  and  church  membership  are  re* 
quired  to  give  the  reason  of  their  hope,  by  a  relation  of 
their  Christian  experience ;  and  persons  coming  from  other 
churches  are  expected  to  furnish  satisfactory  testimonials  of 
their  Christian  character. 

Their  communions  are  always  open  and  free  for  all  Chris- 
tians of  every  denomination ;  but  no  unconverted  or  immoral 
person  is  invited  to  the  Lord's  table. 

Each  church  is  so  far  independent  as  to  have  a  right  to 
transact  all  its  internal  affairs  without  foreign  interference. 
Every  church  makes  choice  of  its  own  minister,  agrees  on 
its  own  principles  of  action,  and  administers  its  own  disci- 
pline, as  they  understand  the  New  Testament;  but  the 
imposition  of  hands  is  invariably  administered  by  ordained 
ministers. 

The  connection  between  the  several  churches,  and  between 
the  ministers,  is  kept  up  by  means  of  associations  called  con- 
ferences, each  of  which  is  generally  composed  of  the  ministers 
and  churches  within  a  certain  district.  These  hold  annual 
sessions,  at  which  the  ministers  meet  in  person,  and  the 
churches  by  delegates.  The  churches  and  ministers  are 
generally  thus  associated;  but,  if  any  choose  not  to  do  so, 
the  fraternal  bonds  are  not  thereby  impaired. 

Very  few  of  their  ministers  are  thoroughly  educated  men : 
but  they  are  generally  well  acquainted  with  the  Bible,  and  many 
of  them  good  sermonizers  and  powerful  preachers.  All  the 
important  means  by  which  pure  Christianity  may  be  advanced 
are  fast  gaining  favor  both  in  the  ministry  and  the  churches. 

Within  the  last  few  years,  there  has  been  a  very  rapid 
spread,  and  great  increase ;  while  all  has  been  settling  upon 
a  firm  and  consistent  basis.  While  many  are  engaged  calling 
sinners  to  repentance,  the  churches  are  set  in  order,  and  thui 
mightily  the  word  of  God  grows  and  prevails. 


w^^ 


PUSETITES. 


299 


PUSEYITES. 


men 


This  school  of  theology,  which  has  become  famous  both 
in  England  and  abroad,  had  its  origin  at  Oxford,  about 
A.  D.  1838.  Some  distinguished  members  of  the  univer- 
sity thought  that  the  church  of  England  was  in  an  alarming 
position,  and  that  irreligious  principles  and  false  doctrines 
had  been  admitted  into  the  measures  of  the  government  of 
the  country  on  a  large  scale.  To  check  the  progress  of 
these  supposed  errors  and  mischievous  practices,  they  pub- 
lished a  series  of  "  Tracts  for  the  Times,"  on  such  subjects 
as  the  constitution  of  the  church ;  the  authority  of  its  min- 
isters ;  refutations  of  the  errors  of  Romanism^  and  how  to 
oppose  it,  &c.  &c. 

The  Puseyites  strenuously  assert  the  apostolical  success 
sion ;  in  other  words,  that  the  clergy  derive  their  power  from 
the  apostles,  through  episcopal  ordination. 

In  regard  to  church  polity ,  they  maintain  that  the  church 
is  an  empire  and  government  of  its  own,  —  a  government 
appointed  by  God,  —  and  that  its  laws,  as  they  are  to  be 
found  in  the  Book  of  Common  Prayer,  ought  to  be  implicitly 
obeyed.  They  deprecate  the  neglect  of  the  daily  service, 
the  desecration  of  festivals,  and  the  scanty  administration 
of  the  eucharist. 

With  respect  to  sacraments,  the  Puseyites  hold  that  they 
are  not  subjects  of  discussion,  or  for  speculation ;  but  "  high, 
mysterious,  awful  Christian  privileges  —  to  be  felt,  rever- 
enced, embraced,  realized,  acted." 

With  respect  to  church  authority,  they  hold  that  human 
tradition  has  no  place  in  revelation ;  that  no  individuals, 
since  the  apostles,  can  be  regarded  as  expositors  of  the 
will  of  Christ ;  that  the  unanimous  witness  of  Christendom, 
as  to  the  teaching  of  the  apostles,  is  the  only  and  the  fully- 
sufficient  guaranty  of  the  whole  revealed  faith,  and  that  we 
do  possess  historically  such  a  guaranty  in  the  remains  of  tho 
primitive  church. 


300 


\\ 


FREE    COMMUNION  BAPTISTS. 


The  Puseyites  inculcate  the  necessity  of  dispensing  reli* 
gious  truth  with  caution  and  reverence,  not  throwing  it  pro- 
miscuously before  minds  ill  suited  to  receive  it.  x 

A  characteristic  feature  of  the  Oxford  school  of  theology, 
is  its  opposition  to  what  is  called  the  "  popular  religionism 
of  the  day."  The  masters  of  the  school  grieve  that  men  are 
sent  from  the  seat  of  their  education  with  the  belief  that  they 
are  to  think,  not  read;  judge,  rather  than  learn ;  and  look  to 
their  own  minds  for  truth,  rather  than  to  some  permanent 
external  standard. 

At  the  head  of  this  school  are  Dr.  Pusey,  Regius  profess- 
or of  Hebrew,  and  canon  of  Christ  Church,- Rev.  J.  Keble, 
professor  of  poetry.  Rev.  J.  H.  Newman,  Rev.  J.  Williams, 
and  Rev.  W.  Sewall,  professor  of  moral  philosophy. 


FREE  COMMUNION  BAPTISTS. 

Tkis  denomination  of  Christians  dissent  from  the  regular 
Baptists  on  the  point  that  immersion  is  a  prerequisite  to  the 
privileges  of  a  church  relation,  and  permit  Christians  of  all 
denominations,  in  regular  church  standing,  to  partake  with 
them  at  the  Lord's  table. 

The  Rev.  Robert  Hall,  of  England,  one  of  the  most 
learned  and  eloquent  Baptist  ministers  of  the  age,  was  an  un- 
flinching opposer  of  the  practice  of  "  close  communion," 
which  he  denounced  as  **  unchristian  and  unnatural."  In  a 
tract  written  in  defence  of  his  views  on  this  subject,  he  re- 
marks, "  It  is  too  much  to  expect  an  enlightened  public  will 
be  eager  to  enroll  themselves  among  the  members  of  a  sect 
which  displays  much  of  the  intolerance  of  Popery,  without 
any  portion  of  its  splendor,  and  prescribes,  as  the  pledge  of 
conversion,  the  renunciation  of  the  whole  Christian  world. 

In  reference  to  the  mode  of  baptism,  Mr.  Hall  says,  "  I 
would  not  myself  baptize  in  any  other  way  than  by  immer- 


TRANSCENDENTALISTS. 


301 


Bion,  because  I  look  upon  immersion  as  the  ancient  mode ; 
that  it  best  represents  the  meaning  of  the  original  term 
employed,  and  the  substantial  import  of  this  institution ;  and 
because  I  should  think  it  right  to  guard  against  the  spirit 
of  innovation,  which,  in,  positive  rites,  is  always  dangerous 
and  progressive ;  but  I  should  not  think  myself  authorized 
to  rebaptize  any  one  who  has  been  sprinkled  in  adult  age." 

This  class  of  Baptists  are  found  chiefly  in  the  western  and 
northern  parts  of  the  state  of  New  York.  They  number 
between  forty  and  fifty  churches  and  ministers. 


TRANSCENDENTALISTS 


^#  ' 


Transcendent  and  Transcendental  are  technical  terms 
in  philosophy.  According  to  their  etymology,  (from  tran- 
scendere,)  they  signify  that  which  goes  beyond  a  certain 
limit ;  in  philosophy,  that  which  goes  beyond,  or  transcends, 
the  circle  of  experience,  or"  of  what  is  perceptible  by  the 
senses.  Properly  speaking,  all  philosophy  is  in  this  sense 
transcendental,  because  all  philosophical  investigations  rise 
above  the  sensual,  even  if  they  start  from  that  which  is  per- 
ceptible by  the  senses.  But  philosophical  inquiries  are  to  be 
distinguished  according  as  they  proceed  from  experience,  or 
from  principles  and  ideas  not  derived  from  that  source.  The 
latter  port  are  called,  in  a  narrower  sense,  pure,  or  transcend 
dental.  The  school  of  Kant  makes  a  still  further  distinction : 
it  gives  the  name  of  transcendental  to  that  which  does  not, 
indeed,  originate  from  experience,  but  yet  is  connected  with 
it,  because  it  contains  the  grounds  of  the  possibility  of  expe- 
rience; but  the  term  transcendent  it  applies  to  that  which 
cannot  be  connected  with  experience,  but  transcends  the 
limit  of  possible  experience  and  of  philosophizing. 

As  applied  in  this  country,  especially  when  used  as  a  term 
of  r^'.proach,  Transcendentalism  would  designate  a  system 
26 


302 


\\ 


AUGSBURG    CONFESSION    OF    PAITH. 


which  builds  on  feeling,  rather  than  on  reason,  and  relies 
more  on  the  imagination  than  on  the  judgment.  In  the  main, 
however,  the  Transcendental ists  are  persons  who  hold  thai 
man  has  the  power  to  perceive  intuitively  truths  which  tran« 
scend  the  reach  of  the  senses ;  but  they  divide,  some  takmg 
the  unction  of  Sentimentalism,  and  others  of  Mysticism. 


AUGSBURG   CONFESSION   OF   FAITH. 


The  first  Protestant  Confession  was  that  presented,  in  1530, 
to  the  diet  of  Augsburg,  by  the  suggestion  and  under  the 
direction  of  John,  elector  of  Saxony.     This  wise  and  prudent 
prince,  with  the  view  of  having  the  principal  grounds  on 
which  the  Protestants  had  separated  from  the  llomish  com- 
munion distinctly  submitted  to  that  assembly,  intrusted  the 
duty  of  preparing  a  summary  of  them  to  the  divines  of  Wit- 
temberg.    Nor  was  that  task  a  difficult  one;  for  the  Reformed 
doctrines  had  already  been  digested  into  seventeen  articles, 
which  had  been  proposed  at  the  conferences  both  at  Sultzbach 
and  Smalcald,  as  the  confession  of  faith  to  be  adopted  by  the 
Protestant  confederates.     These,  accordingly,  were  delivered 
to  the  elector  by  Luther,  and  served  as  the  basis  of  the  cel- 
ebrated Augsburg  Confession,  written  "  by  the  elegant  and 
accurate  pen  of  Melancthon  "  —  a  work  which  'has  been  ad- 
mired by  many  even  of  its  enemies,  for  its  perspicuity,  piety, 
and  erudition.     It  contains  twenty-eight  chapters,  the  leading 
topics  of  which  are,  the  true  and  essential  divinity  of  Christ ; 
his  substitution  and  vicarious  sacrifice  ;  original  sin  ;  human 
mability ;  the  necessity,  freedom,  and  efiicacy  of  divine  grace ; 
consubstantiation ;  and  particularly  justification  by  faith,  to 
establish  the  truth  and  importance  of  which  was  one  of  its 
chief  objects.     The  last  seven  articles  condemn  and  confute 
the  Popish  tenets  of  communion  in  one  kind,  clerical  celibacy^ 
private  masses,  auricular  confession,  legendary  traditions 


mi 


•    ARMENIANS. 


303 


monastic  vows,  and  the  exorbitant  power  of  the  church. 
Ttiis  Confession  is  silent  on  the  doctrine  of  predestinati^m. 
This  is  the  universal  standard  of  orthodox  doctrine  among 
those  who  profess  to  be  Lutherans,  in  which  no  authoritative 
alteration  has  ever  been  made. 


ARMENIANS. 


The  chief  point  of  separation  between  the  Armenians  on 
the  one  side,  and  the  Greeks  and  the  Papists  on  the  other, 
is,  that,  while  the  latter  believe  in  two  natures  and  one  per- 
son of  Christ,  the  former  believe  that  the  humanity  and  divin- 
ity of  Christ  were  so  united  as  to  form  but  one  nature ;  and 
hence  they  are  called  Monophi/jsites,  signifying  single  nature. 

Another  point  on  which  they  are  charged  with  heresy  by 
the  Papists  is,  that  they  adhere  to  the  notion  that  the  Spirit 
proceeds  from  the  Father  only ;  and  in  this  the  Greeks  join 
them,  though  the  Papists  say  that  he  proceeds  from  the  Fa- 
ther and  the  Son.  In  other  respects,  the  Greeks  and  Arme- 
nians have  very  nearly  the  same  religious  opinions,  though 
they  differ  somewhat  in  their  forms  and  modes  of  worship. 
For  instance,  the  Greeks  make  the  sign  of  the  cross  with 
three  fingers,  in  token  of  their  belief  in  the  doctrine  of  the 
Trinity,  while  the  Armenians  use  two  fingers,  and  the  Jac- 
obites one. 

The  Armenians  hold  to  seven  sacraments,  like  the  Latins, 
although  baptism,  confirmation,  and  extreme  unction,  are  all 
performed  at  the  same  time ;  and  the  forms  of  prayer  for 
confirmation  and  extreme  unction  are  perfectly  intermingled, 
which  leads  one  to  suppose  that,  in  fact,  the  latter  sacrament 
does  not  exist  among  them,  except  in  name,  and  that  this 
they  have  borrowed  from  the  Papists. 

Infants  are  baptized  both  by  triple  immersion  and  pouring 
water  three  times  upon  the  head;  the  former  being  done, 


\^ 


304 


ARMENIANS. 


as  their  books  assert,  in  reference  to  Christ's  having  been 
three  days  in  the  grave,  and  probably  suggested  by  the 
phrase  Buried  with  him  in  baptism. 

The  latter  ceremony  they  derive  from  the  tradition  that^ 
when  Christ  was  baptized,  he  stood  in  the  midst  of  Jordan, 
and  John  poured  water  from  his  hand  three  times  upon  hia 
head.  In  all  their  pictures  of  this  scene,  such  is  the  repre- 
sentation of  the  mode  of  t>ur  Savior's  baptism.  Converted 
Jews,  or  Mahometans,  though  adults,  are  baptized  in  the 
same  manner. 

The  Armenians  acknowledge  sprinkling  as  a  lawful  mode 
of  baptism ;  for  they  receive  from  other  churches  those  that 
have  merely  been  sprinkled,  without  rebaptizing  them. 

They  believe  firmly  in  transubstantiation,  and  worship  the 
consecrated  elements  as  God.     . 
I '     Unleavened  bread  is  used  in  the  sacrament,  and  the  bro- 
ken pieces  of  i>read  are  dipped  in  undiluted  wine,  and  thus 
given  to  the  people.  .       ,;,  /s^.„,  r.  ; :     :;.  , 

The  latter,  however,  do  not  handle  it,  but  receive  it  into 
their  mouths  from  the  hands  of  the  priest.  They  suppose  it 
has  in  itself  a  sanctifying  and  saving  power.  The  Greeks,  in 
this-sacrament,  use  leavened  bread,  and  wine  mixed  with  water. 

The  Armenians  discard  the  Popish  doctrine  of  purgatory, 
but  yet,  most  inconsistently,  they  pray  fbi;  the  dead. 

They  hold  to  confession  of  sins  to  the  priests,  who  impose 
penances  and  grant  absolution,  though  without  money,  and 
they  give  no  indulgences. 

They  pray  through  the  mediation  of  the  virgin  Mary,  and 
other  saints.  The  belief  that  Mary  was  always  a  virgin,  is  a 
point  of  very  high  importance  with  them ;  and  they  consider 
the  thought  of  her  having  given  birth  to  children  after  the 
birth  of  Christ,  as  in  the  highest  degree  derogatory  to  her 
character,  and  impious.         ^   ,  ,^„      ' 

They  regard  baptism  and  regeneration  as  th6  same  thing, 
and  have  no  conception  of  any  spiritual  change ;  and  they 
know  little  of  any  other  terms  of  salvation  than  penance,  tht 
Lord's  supper,  fasting,  and  good  works  in  general. 


T 

.hold 
doct 
latte 
are 
for  < 
pens 
are 
offer 
mon 
book 
seen 
oftr 


T\ 
the  ^ 
chief 
tion. 
num] 


A 

nam< 

was 

ware 

bytl 

whoi 

ness 

was 


B 


PRIMITIVE    METHODISTS 


NOVATIANS. 


30» 


The  Armenians  are  strictly  Trinitan  ms  in  their  views, 
holding  firmly  to  the  supreme  divinity  of  Christ,  and  the 
doctrine  of  atonement  for  sin;  though  their  views  on  the 
latter  subject,  as  well  as  in  regard  to  faith  and  repentance, 
are  somewhat  obscure.  They  say  that  t'hrist  died  to  atone 
for  original  sin,  and  that  actual  sin  is  to  be  washed  away  by 
penances,  —  which,  in  their  view,  is  repentance.  Penances 
are  prescribed  by  the  priests,  and  sometimes  consist  in  an 
offering  of  money  to  the  church,  a  pilgrimage,  or  more  com- 
monly in  repeating  certain  prayers,  or  reading  the  whole 
book  of  Psalms  a  specified  number  of  times.  Faith  in  Christ 
seems  to  mean  but  little  more  than  believing  in  the  mystery 
of  transubstantiation. — See  Coleman's  Christian  Antiquities 


.;^i";,ifjjff '?<.,; 


"«:?       V'r  ■ 


PRIMITIVE  METHODISTS. 


This  sect  forms  a  party  in  England,  which  seceded  from 
the  Wesleyans  in  1817.  They  differ  from  the  Wesleyans 
chiefly  in  church  government,  by  admitting  lay  representa- 
tion. They  are  said  to  increase  rapidly.  Their  present 
number  is  about  seventy  thousand. 


NOVATIANS. 


An  heretical  sect  in  the  early  church,  which  derives  its 
name  from  Novatian,  an  heresiarch  of  the  third  century,  who 
was  ordained  a  priest  of  the  church  of  Rome,  and  after- 
wards got  himself  clandestinely  consecrated  bishop  of  Rome, 
by  three  weak  men,  upon  whom  he  had  imposed,  and  one  of 
whom  afterwards  did  penance  for  his  concern  in  the  busi- 
ness. He  was  never  acknowledged  bishop  of  Rome,  but 
was  condemned  and  excommunicated.  He  still,  however 
26  * 


w 


306 


NESTORIANS. 


taught  his  doctrine,  and  became  the  head  of  the  party  that 
bore  his  name.  He  denied,  in  opposition  to  the  opinion  of 
the  church,  that  those  who  had  been  guilty  of  idolatry  could 
be  again  received  by  the  church. 


NESTORIANS. 


p..< 


The  branch  of  the  Christian  church  known  by  this  name 
is  so  called  from  Nestorius,  a  patriarch  of  Constantinople, 
who  was  born  in  Germanica,  a  city  of  Syria,  in  the  latter 
part  of  the  fourth  century.  He  was  educated  and  baptized 
at  Antioch,  and,  soon  after  his  baptism,  withdrew  to  a  mon- 
astery in  the  vicinity  of  that  city.  His  great  reputation  for 
eloquence,  and  the  regularity  of  his  life,  induced  the  emperor 
Theodosius  to  select  him  for  the  see  of  Constantinople ;  and 
he  was  consecrated  bishop  of  that  church  A.  D.  429.  He 
became  a  violent  persecutor  of  heretics ;  but,  because  he  fa- 
vored the  doctrine  of  his  friend  Anastasius,  that  "  the  virgin 
Mary  cannot  with  propriety  be  called  the  mother  of  God," 
he  was  anathematized  by  Cyril,  bishop  of  Alexandria,  who, 
in  his  turn,  was  anathematized  by  Nestorius.  In  the  council 
of  Ephesus,  A.  D.  431,  (the  third  General  Council  of  the 
church,)  at  which  Cyril  presided,  and  at  which  Nestorius 
was  not  present,  he  was  judged  and  condemned  without  being 
heard,  and  deprived  of  his  see.  He  then  retired  to  his  mon- 
astery, in  Antioch,  and  was  afterwards 'banished  to  Petra,  in 
Arabia,  and  thence  to  Oasis,  in  Egypt,  where  he  died,  about 
A.  D.  435  or  439. 

-  The  decision  of  the  council  of  Ephesus  caused  many  dif- 
ficulties in  the  church ;  and  the  friends  of  Nestorius  carried 
his  doctrines  through  all  the  Oriental  provinces,  and  es- 
tablished numerous  congregations,  professing  an  invincible 
opposition  to  the  decrees  of  the  Ephesian  council.  Nestori- 
anism  spread  rapidly  over  the  East,  and  was  embraced  by  a 


NESTORIANS. 


30) 


le  party  that 

opinion  of 

olatry  could 


»y  this  name 

istantinople, 

n  the  latter 

ind  baptized 

(T  to  a  mon- 

putation  for 

the  emperor 

inople;  and 

).  429.     He 

3ause  he  fa- 

"  the  virgin 

sr  of  God," 

mdria,  who, 

the  council 

mcil  of  the 

Nestor  i  us 

thout  being 

to  his  mon- 

to  Petra,  in 

died,  about 

many  dif- 

ius  carried 

,    and   es- 

invincible 

Nestori- 

•aced  by  a 


large  number  of  the  oriental  bishops.  Barsumas,  bishop  of 
Nisibis,  labored  with  great  zeal  and  activity  to  procure  for 
the  Nestorians  a  solid  and  permanent  footing  in  Persia ;  and 
his  success  was  so  remarkable  that  his  fame  extended  through- 
out the  East.  He  established  a  school  at  Nisibis,  which 
became  very  famous,  and  from  ^vhich  issued  those  Nesto- 
rian  doctors  who,  in  that  and  the  following  centuries,  spread 
abroad  their  tenets  through  Egypt,  Syria,  Arabia,  India, 
Tartary,  and  China. 

The  Nestorian  church  is  Episcopal  in  its  government, 
like  all  the  other  Oriental  churches.  Its  doctrines,  also,  are, 
in  general,  the  same  With  those  of  those  churches,  and  they 
receive  and  repeat,  in  their  public  worship,  the  Nicene 
creed.  Their  distinguishing  doctrines  appear  to  be,  their 
believing  that  Mary  was  not  the  mother  of  Jesus  Christ,  as 
God,  but  only  as  man,  and  that  there  are,  consequently,  two 
persons,  as  well  as  two  natures,  in  the  Son  of  God.  This 
notion  was  looked  upon  in  the  earlier  ages  of  the  church 
as  a  most  momentous  error ;  but  it  has  in  later  times  been 
considered  more  as  an  error  of  words  than  of  doctrine :  and 
that  the  error  of  Nest  or  i  us  was*  in  the  words  he  employed 
to  express  his  meaning,  rather  than  in  the  doctrine  itself. 
While  the  Nestorians  believe  that  Christ  had  two  natures 
and  two  persons,  they  say  "that  these  natures  and  persons  are 
so  closely  and  intimately  united  that  they  have  but  one  as- 
pect.'* "Now,  the  word  harsopa,  by  which  they  express  this 
aspect,  is  precisely  of  the  same  signification  with  the  Greek 
word  TtQoaMTiov,  which  signifies  a  person ;  and  hence  it  is 
evident  that  they  attached  to  the  word  aspect  the  same  idea 
that  we  attach  to  the  word  person,  and  that  they  understood, 
by  the  word  person,  precisely  what  we  understand  by  the 
term  nature." 

The  Nestorians,  of  all  the  Christian  churches  of  the  East, 
have  been  the  most  careful  and  successful  in  avoiding  a  mul 
titude  of  superstitious  opinions  and  practices,  which  have  iu- 
fected  the  Romish  and  many  Eastern  churches 


m 


ft  V  • 


308    HIGH    CHURCHMEN ANCIENT    COVENANT    OR 

Our  readers  are  referred  to  an  interesting  volume  recently 
published  by  Asahel  Grant,  M.  D.,  in  which  is  contained 
strong  evidence  that  the  Nestorians  and  the  '*  Lost  Tribes" 
are  one  people. 


HIGH-CHURCHMEN. 


A  TERM  rirst  given  to  the  Nonjurors,  who  refused  to  ac- 
knowledge William  HI.  as  their  lawful  king,  and  who  had 
very  proud  notions  of  church  power ;  but  it  is  now  commonly 
used  in  a  more  extensive  signification,  and  is  applied  to  all 
those  who,  though  far  from  being  Nonjurors,  yet  form  high 
conceptions  of  the  authority  and  jurisdiction  of  the  church. 


ANCIENT    AMERICAN    COVENANT    OR    CON- 
FESSION   OF    FAITH. 

Copy  of  the  Jirst  Covenant,  or  Confession  of  Faith,  of  the 
First  Church  in  Salem,  Massachusetts. 

The  first  ordination  to  the  pastoral  office,  and  the  first 
complete  organization  and  erection  of  a  Protestant  church, 
in  North  America,  took  place  in  that  town,  in  the  year 
1G29. 


*-<H^^T^   ■ 


THE  FIRST  COVENANT,  OR  CONFESSION  OF  FAITH,  OF   THE 
FIRST  CHURCH   IN   SALEM. 

"  We  covenant  with  our  Lord,  and  one  with  another,  and 
we  do  bind  purselves,  in  the  presence  of  God,  to  walk  to- 
gether in  all  his  ways,  according  as  he  is  pleased  to  reveal 
himself  unto  us  in  his  blessed  word  of  truth ;    and  do  ex 


i  ,^'  '■ 


:  OR 

»he  recently 
3  contained 
)st  Tribes  " 


CONFESSION    OF    FAITH. 


309 


ised  to  ac- 
d  who  had 

commonly 
jlied  to  all 

form  high 
s  church. 


I   CON- 

ith,  of  the 

d  the  first 
nt  church, 
I  the  year 

I,  OF  THE 

other,  and 
>  walk  to- 
to  reveal 
tid  do  ex 


plicitly,  in  the  name  and  fear  of  God,  profess  and  protest  to 
walk  as  followeth,  through  the  power  and  grace  of  our  Lord 
Jesus  Christ :  — 

"  We  avouch  the  Lord  to  be  our  God,  and  ourselves  to  be 
his  people,  in  the  truth  and  simplicity  of  our  spirits. 

"  We  give  ourselves  to  the  Lord  Jesus  Christ,  and  the 
word  of  his  grace,  for  the  teaching,  ruling,  and  sanctifying 
of  us  in  matters  of  worship  and  conversation,  resolving  to 
cleave  unto  him  alone  for  life  and  glory,  and  to  reject  all 
contrary  ways,  canons,  and  constitutions  of  men,  in  his 
worship. 

*'  We  promise  to  walk  with  our  brethren,  with  all  watch- 
fulness and  tenderness,  avoiding  jealousies  and  suspicions, 
backbitings,  censurings,  provokings,  secret  risings  of  spirit 
against  them ;  but,  in  all  offences,  to  follow  the  rule  of  our 
Lord  Jesus,  and  to  bear  and  forbear,  give  and  forgive,  as  he 
hath  taught  us. 

**  In  public  or  private,  we  will  willingly  do  nothing  to  the 
offence  of  the  chprch,  but  will  be  willing  to  take  advice  for 
ourselves  and  ours,  as  occasion  shall  be  presented. 

"  We  will  not,  in  the  congregation,  be  forward,  either  to 
show  our  own  gifts  and  parts  in  speaking  or  scrupling,  or 
there  discover  the  weakness  or  failings  of  our  brethren ;  but 
attend  an  orderly  call  thereunto,  knowing  how  much  the 
Lord  may  be  dishonored,  and  his  gospel,  and  the  profession 
of  it,  slighted  by  our  distempers  and  weaknesses  in  public. 

"  We  bind  ourselves  to  study  the  advancement  of  the  gos- 
pel in  all  truth  and  peace,  both  in  regard  to  those  that  are 
within  or  without ;  no  way  slighting  our  sister  churches,  but 
using  their  counsel,  as  need  shall  be;  not  laying  a  stumbling- 
block  before  any,  no,  not  the  Indians,  whose  good  we  desire 
to  promote ;  and  so  to  converse,  as  we  may  avoid  the  very 
appearance  of  evil. 

**  We  do  hereby  promise  to  carry  ourselves  in  all  lawful 
obedience  to  those  that  are  over  us,  in  church  or  common- 
wealth, knowing  how  well  pleasing  it  will  be  to  the  liOrd, 


310 


ANCIKiNT    COVENANT. 


that  they  should  have  encouragement  in  their  places,  by  our 
not  grieving  their  spirits  through  our  irregularities. 

"  We  resolve  to  approve  ourselves  to  the  Lord  in  our  par- 
ticular callings,  shunning  idleness,  as  the  bane  of  any  state ; 
nor  will  we  deal  hardly  or  oppressingly  with  any,  wherein  we 
are  the  Lord's  stewards. 

'*  Promising,  also,  unto  our  best  ability,  to  teach  our 
children  and  servants  the  knowledge  of  God,  and  of  his  will, 
that  they  may  serve  him  also;  and  all  this,  not  by  any 
strength  of  our  own,  but  by  the  Lord  Christ,  whose  blood 
we  desire  may  sprinkle  this  our  covenant,  made  in  his 
name  " 

"  The  above  is  a  covenant,"  says  a  learned  divine,  "  to 
which  all  good  Christians,  of  every  denomination,  to  the  end 
of  time,  will  be  able  to  subscribe  their  names,  —  written  in  a 
style  of  touching  simplicity,  which  has  seldom  been  equalled, 
and  containing  sentiments  which  are  felt  to  be  eloquent  by 
every  amiable  and  pious  heart,  —  and  should  form  the  bond 
to  unite  the  whole  church  on  eatth,  as  they  will  unite  the 
church  of  the  redeemed  in  heaven.  This  Covenant  might 
well  be  adopted  by  all  Congregational  and  Protestant 
churches;  and  it  will  forever  constitute  the  glory,  per- 
petuate the  fame,  and  render  precious  the  memory,  of 
Francis  Higginson,  the  first  minister  of  Salem  "  * 


Iff 


*  See  Biographical  Sketcuis. 


M 


311 


5es,  by  our 

n  our  par- 
any  state ; 
irherein  we 

teach  our 
)f  his  will, 
ot  by  any 
lose  blood 
de  in   his 


ivine,  "to 
to  the  end 
ritten  in  a 
1  equalled, 
oquent  by 
the  bond 
unite  the 
ant  might 
Protestant 
ory,  per- 
mory,   of 


tf  ' 


I 


STATISTICS   OF  CHURCHES. 


BAPTISTS. 

» 

The  following  table,  from  the  Baptist  Register  of  1842,  exhibits 
tlie  statistics  of  the  Regular  or  Associated  Baptists  in  a  perspicuous 
light :  — 

CHURCHES,    MINISTERS,    fcc. 


States. 


Maine, 

New  Hampshire, . 

Vermont,    

Massachusetts, , . . 
Rhode  Island,  . . . 
Connecticut,    .... 

New  York, 

New  Jersey,*  .... 
Pennsylvania,  . . . 

Delaware, 

Maryland, 

Virginia, 

North  Carolina,  . . 
South  Carolina,  . . 

Georgia, 

Alabama,   

Mississippi,    

Louisiana,! 

Arkansas, 

Tennessee, 

Kentucky,    

Ohio 

Indiana,    

Illinois, 

Missouri, 

Michigan, 

Iowa, 

Wisconsin, 

British  Provinces, 


Churches. 

Ministers. 

Baptized. 

261 

181 

2249 

104 

77 

1042 

134 

94 

784 

209 

179 

2355 

32 

25 

348 

98 

92 

559 

814 

697 

7533 

55 

53 

961 

252 

181 

2370 

9 

8 

27 

18 

661 

477 

238 

3086 

448 

193 

1.543 

367 

192 

1434 

651 

•376 

1043 

503 

250 

908 

150 

64 

615 

15 

9 

43 

21 

105 

666 

444 

938 

627 

300 

5842 

502 

284 

3594 

437 

229 

1794 

351 

250 

1227 

282 

161 

817 

1.30 

82 

668 

14 

9 

10 

15 

9 

58 

225 

7898 

125 

4414 

4741 

4G958 

A!em!>era. 


20490 

9557 

109.50 

25092 

5196 

112C6 

82200 

6716 

20983 

326 

1710 

57390 

26 1 69 

34092 

44022 

25084 

6050 

288 

798 

30879 

47325 

22333 

18198 

11408 

11010 

6276 

382 

3H5 

37127 

573702 


4^ 


I  :- 


*  17  churches,  ]6  ministers,  and  2336  members,  in  this  state,  are  included  in  the 
Now  Vorlc  Aflsociation. 

t  9  churches,  7  ministers,  and  5t36  members,  in  this  state,  are  included  in  the  Missia* 
■ippi  Association 


312 


STATISTICS    OF    CHURCHES. 


r#    1 


.■■f: 


PuBMCATioNS.  —  QUARTERLY:  Christian  Revieto,  Boston,  Mass. — 
Monthly  :  Missionary  Magazine,  Boston,  Mass.;  Sabbath  School  Trcas- 
vry,  Boston,  Mass. ;  Mother's  Monthly  Journal,  Utica,  N.  Y. ;  Sabbath 
School  Gleaner,  Philadelphia,  Pa.;  Baptist  Memorial,  N.  Y.;  Michigan 
Christian  Herald,  Detroit,  Mich.  —  Semi-Monthly  :  The  Register, 
Montreal,  Ca. ;  Baptist  Library,  Lexington,  N.  Y.  —  Weekly:  Zi- 
on's  Advocate,  Portland,  Me. ;  JV.  H.  Baptist  Register,  Concord,  N.  H. ; 
Vermont  Telegraph,  Brandon,  Vt. ;  Vermont  Baptist  Journal,  Middle- 
bury,  Vt. ;  Christian  Watchman,  Boston,  Mass. ;  Christian  Reflector, 
Boston,  Mass.;  Christian  Secretary,  Hartford,  Ct. ;  JV*.  Y.  Baptist 
Register,  IJtica,  N.  Y. ;  Baptist  Advocate,  New  York,  N.  Y. ;  Baptist 
Record,  Philadelphia,  Pa. ;  Religious  Herald,  Richmond,  Va. ;  The 
Truth,  Morrlstown,  Pa. ;  Christian  Index,  Penfield,  Ga. ;  Banner  and 
Pioneer,  Louisville,  Ky.;  Cross  and  Journal,  Columbus,  Ohio; 
Christian  Messenger,  Halifax,  N.  S. 


FREE-WILL  BAPTISTS. 


\ 


This  denomination  of  Baptists  have  in  their  connection  nine  hun- 
dred and  eighty-one  churches,  six  hundred  and  forty-seven  ordained 
ministers,  one  hundred  and  seventy-two  licensed  preachers,  forty- 
seven  thousand  two  hundred  and  seventeen  communicants,  eighty- 
seven  quarterly  and  fourteen  yearly  meetings.  Of  this  number  of 
members,  thirty-five  thousand  two  hundred  and  eighty-seven  resida 
in  New  England  and  New  York.  They  are  most  numerous  in  Maine 
and  New  Hampshire. 

Publications,  &c.  —  There  are  two  periodicals  published  by  this 
denomination  at  Dover,  N.  H. :  the  Morning  Star,  a  weekly  paper, 
and  the  Sabbath  School  Repository,  published  monthly ;  also  the  Chris- 
tian  Soldier,  Providence,  R.  I.,  once  in  two  weeks. 

The  Free-Will  Baptists  have  several  benevolent  institutions  m  Maine, 
and  flourishing  seminaries  of  learning  at  Parsonsfield,  Me.,  Strafford, 
N.  H.,  Smithfield,  R.  I.,  and  at  Clinton  and  Varysburgh,  N.  Y. 

These  people  do  not  believe  in  the  doctrine  of  election  and  reproba- 
tion, as  taught  by  Calvin,  and  invite  to  the  Lord's  table  all  evangelical 
Christians  in  good  standing  in  their  churches. 


\ 


I 


SEVENTH-DAY   BAPTISTS. 


This  people  have  in  the  United  States  about  forty-eight  churches, 
tliirty-four  eiders,  twenty  licentiates,  and  five  thousand  communicants, 


.il 


STAnSTICS    OF    CHURCHES. 


313 


'  m 


They  reside  principally  m  Rhode  Island  and  New  York ;  but  have  a 
few  churches  in  New  Jersey,  Pennsylvania,  &c.  They  are  divided 
into  three  associations,  and  meet  by  delegation  annually  in  general 
conference.  Their  government,  however,  is  Independent.  They  have 
general  Missionary  Society,  a  Society  for  the  Promotion  of  Christianity 
among  the  Jews,  a,  Tract  and  an  Education  Society.  Their  principal 
institution  of  learning  is  at  De  Rcyter,  N.  Y.,  and  is  in  a  flourishing 
state,  having  several  teachers,  and  about  two  hundred  scholars.  They 
are  close  communionists. 


CHRISTIAN  CONNECTION. 

This  denomination  of  Christians  are  found  in  almost  every  state  in 
the  Union,  and  in  Canada.  In  1841,  there  were  in  America  forty-one 
conferences,  five  hundred  and  ninety-one  churches,  five  hundred  and 
ninety-three  ordained  preachers,  one  hundred  and  eighty-nine  unor- 
dained  preachers,  and  about  thirty  thousand  church  members. 

Publications. — This  connection  has  three  religious  periodicals,  viz. : 
The  Christian  Palladium^  Union  Mills,  N.  Y. ;  Christian  Journal,  Ex> 
eter,  N.  H. ;  and  the  Christian  Messenger ^  Jacksonville,  Illinois. 


^ 


CALVINISTIC  CONGREGATIONALISTS. 

So  late  as  the  year  1700,  eighty  years  after  the  landing  of  the  Pil- 
grims, there  were,  in  all  the  New  England  States  then  settled,  but 
one  Episcopal  church,  no  Methodist  church,  and,  with  the  exception 
of  Rhode  Island,  not  more  than  half  a  dozen  Baptist  churches.  At 
that  time,  however,  there  were  one  hundred  and  twenty  Congregational 
churches,  composed  of  emigrants  from  Europe  and  their  descendants, 
and  thirty  others  composed  of  converted  Indians.  The  great  mass  of 
thd  descendants  of  the  early  settlers  of  New  England  are  Congrega- 
tionalists,  maintaining,  substantially,  the  same  views  of  church  order 
and  religious  faith  which  their  venerated  ancestry  sacrificed  home, 
and  country,  and  life,  to  maintain  and  perpetuate. 

The  present  number  of  Congregational  churches  in  New  England 
is  about  fifteen  hundred ;  and  in  the  Middle  and  Western  States  there 
are  about  fourteen  hundred  and  fifty ;  although  the  mode  of  church 
government  adopted  by  some  of  them  is,  in  some  degree,  modified  by 
tht;  "Plan  of  Union"  with  Presbyterians.  These  churches  contain, 
as  noarly  as  can  be  ascertained,  about  one  hundred  and  ninety-fouf 
thousand  communicants. 

27 


|>1 


v\ 


314 


STATISTICS    OF    CHURCHES. 


Recently,  symptoms  of  dissatisfaction  with  the  "  Plan  of  Union  ' 
have  extensively  developed  themselves,  particularly  in  New  York, 
Ohio,  Missouri,  Illinois,  Wisconsin,  and  Iowa;  and  the  probabiliCy 
now  is,  that  a  pure  Congregational  mode  of  church  government  will 
soon  be  generally  adopted  by  the  descendants  of  New  England  Con- 
gregationalists,  who  are  scattered  over  the  great  West. 

These  Congregational  churches  are  more  particularly  denominated 
Orthodox  than  any  other  churches  in  the  United  Stales,  and  adhere 
to  the  doctrines  of  Calvin  or  Hopkins. 

Publications.  —  The  Orthodox  Congregationalists  publish  a  great 
number  of  periodicals,  the  principal  of  which  are  the  Boston  Recorder^ 
the  JVeto  England  Puritan,  Boston,  Mass.;  the  Christian  Mirror , 
Portland,  Me.;  the  Congregational  Journal^  Concord,  N.  H.;  the  Ver- 
mont Chronicle,  Windsor,  Vt. ;  the  Congregational  Obstrver,  Hartford, 
Ct. ;  and  several  in  the  Western  States,  which  are  sustained  partly  by 
Congregationalists  and  partly  by  Presbyterians       . 


DISCIPLES  OF  CHRIST. 


\ 


The  largest  number  of  this  denomination  is  found  in  the  region  of 
country  around  where  its  doctrines  were  first  propagated.  There  are, 
however,  societies  of  this  class  of  Christians  in  other  parts  of  the  coun 
try,  some  adopting,  and  others  rejecting,  its  views  on  baptism.  The 
total  number  in  the  United  States  is  about  one  hundred  and  fifty 
thousand. 

Publications.  The  Disciples  of  Christ  publish  a  periodical,  the 
Millennial  Harbinger,  at  Bethany,  Va.,  (edited  by  Camfbell,  the  found- 
C!r  of  the  sect,)  and  another,  the  Evangelist,  at  Carthage,  Ohio. 


EPISCOPALIANS. 

We  have  already  given,  in  the  historical  account  of  the  Episcopal 
Church,  in  this  Country,  a  few  brief  notices  of  its  condition;  and  we 
now  present  the  following  additional  statistics. 


LISTOF     BISHOPS. 

It  being  the  essential  principle  of  Episcopacy,  that  legitimate  church 
authority  is  not  originated  by  voluntary  associations  of  men,  but  is  of 
Divine  origin,  derived  from  Christ,  and  transmitted  through  an  un- 
broken succession  of  Bishops,  who  trace  their  appointment  to  Him, 
we  here  give  a  list  of  the  names  of  persons  who  constitute  euch 
lucceasion 


./•  t 


STATISTICS    or    CHURCHES. 


315 


of  Union  ' 
New   York, 

probabilify 
rnment  will 
igland  Con- 

lenominated 
and  adhere 

}lish  a  great 
in  Recorder^ 
ian  Mirror^ 
1.;  the  Ver- 
sr,  Hartford, 
ed  partly  by 


Order  or  Episcopal  Succession. 


ie  region  of 
There  are, 
of  the  coun 
ptism.     The 
ed  and  fifly 

riodical,  the 
L,  the  found- 
>hio. 


le  Episcopal 
on ;  and  we 


nate  church 
n,  but  is  of 
ugh  an  un- 
nt  to  Him, 
titute  such 


A.D. 

A.D. 

JESUS  CHRIST. 

417. 

Zosimus. 

44. 

St.  Peter  and  St.  Paul 

419. 

Boniface  I. 

at  Rome. 

423. 

Celestine, 

66. 

Linus. 

434. 

Sixtus  III. 

81. 

Anacletufl 

443. 

Leo  (the  Great.) 

91. 

Clement. 

464. 

Hilary. 

102. 

Euarestus. 

468. 

Simplicius. 

111. 

Alexander. 

483. 

Felix  in. 

121. 

Sixtus  I. 

492. 

Gelasius. 

130. 

Telesphorus. 

496. 

Anastasius  11. 

141. 

Hyginus. 

498. 

Symmachus. 

144. 

Pius. 

514. 

Hormisdas. 

159. 

Anicetus. 

524. 

John  I. 

168. 

Soter. 

526. 

Felix  IV. 

176. 

Eleutherius. 

530. 

Boniface  II. 

193. 

Victor. 

532. 

John  II. 

201. 

Zephyrinus. 

535. 

Agapetud. 

218. 

Callistus. 

537. 

Silverius. 

224. 

Uibanus. 

540. 

Virgilius. 

232. 

Pontianus. 

555. 

Pelagius  1. 

238. 

Antei  us. 

560. 

John  III. 

238. 

Fabianus. 

574. 

Benedictus. 

452. 

Cornelius. 

578. 

Pelagius  II. 

254. 

Lucius. 

590. 

Gregory  (the  Great.) 

255. 

Stephanus. 

596. 

Augustine,   Missionary 

258. 

Sixtus  II. 

. 

Bishop  to  England. 

265. 

Dionysius. 

611. 

Laurentius 

270. 

Felix  I. 

619. 

Melitus. 

275. 

Eutychianus 

624. 

Justus. 

2S3. 

Caius. 

628. 

Honorius. 

296. 

Marcellinus. 

656. 

Adeodatus. 

304. 

Marcellus. 

668. 

Theodore. 

309. 

Eusebius. 

692. 

Brithwald. 

311. 

Miltiades. 

731. 

Tatwyn,  or  Cadwyn 

314. 

Sylvester. 

735. 

Egbright. 

336. 

Marcus. 

736. 

Nolhehnus. 

337. 

Julius. 

742. 

Cuthbert. 

352. 

Libejfius. 

759. 

Bregwin. 

356. 

Felix  II. 

702. 

Lambert. 

366. 

Damasus. 

793. 

Atheland. 

385. 

Siricius. 

806. 

Wullred. 

398. 

Anaatasius  1 

830. 

Thcnlogild. 

402. 

Innocent. 

830. 

Syred- 

316 


STATISTICS    OF    CHURCHES. 


I 


A.D. 

A.D. 

831. 

Ceolnoth. 

1349. 

Simon  Islippe. 

871. 

Athelredufl. 

1366. 

Simon  Langham. 

889. 

Plfginund. 

1368. 

William  Wittlcsey. 

915. 

Athelme. 

1375. 

Simon  Sudbury. 

924. 

Wolfhelme. 

1381. 

William  Courtney. 

934. 

Odo  Severus. 

1396. 

Thomas  Arundel. 

957. 

Elfin. 

1414. 

Henry  Chichley. 

958. 

Brithelme. 

1443. 

John  Stafford. 

959. 

Dunstan. 

1452. 

John  Kemp. 

988. 

Ethelgarus. 

1454. 

Thomas  Bourchier. 

989. 

Siricius. 

1486. 

Johii  Morton. 

994. 

Alfricus. 

1501. 

Henry  Deane. 

1006. 

^Ifeagus. 

1504. 

William  Warham. 

1013. 

Livingus,  or  Elstan. 

1521. 

John  Longland. 

1020. 

Agelnoth. 

1533. 

THOMis  Cranmkr* 

1038. 

Eadsius,  or  Eadsinus. 

1536. 

Robert  P&ifew. 

1050. 

Robert  Gemiticensis. 

1537. 

John  Hodgskins. 

1052. 

Stigand. 

1559. 

Matthew  Parker.  > 

1070. 

Lanfranc. 

1559. 

Edmund  Grindal. 

1093. 

Anselme. 

1577. 

John  Whitgift. 

1114. 

Rodolph,  or  Raphe. 

1597. 

Richard  Bancrofl. 

1122. 

William  Corbel,  or  Cor- 

1609. 

George  Abbott. 

bois. 

1617. 

George  Monteigne. 

1138. 

Theobald. 

1621. 

William  Laud. 

1162. 

Thomas  a  Becket. 

1634. 

Matthew  Wrea. 

1173. 

Richard. 

1660. 

Gilbert  Sheldon. 

1184. 

Baldwin. 

1674. 

Henry  Compton. 

1191. 

Reginald  Fitz  Joceline. 

1677. 

William  Sancrofl. 

1193. 

Hubert  Walter. 

1685. 

Jonathan  Trelawney. 

1207. 

Stephen  Langton. 

1715. 

John  Potter. 

1229. 

Richard  Weatherhead. 

1737. 

Thomas  Herring. 

1235. 

Edmund. 

1749. 

Frederick  Cornwallis. 

1244. 

Boniface  III. 

1775. 

John  Moore. 

1272. 

Robert  Kilwarby 

1792. 

Charles  Manners  Sutton. 

1278. 

John  Peckam. 

1813. 

William    Howley,   (now 

1294. 

Robert  Winchelsey. 

living.) 

1313. 
1327. 

Walter  Raynolda. 
Simon  Mepham. 

1775. 

John  Moore. 

1333. 

Jolm  Stratford. 

1787. 

William  White.* 

1349. 

Tliomas  Bradwardin. 

1811. 

Alexander  V.  Griswola. 

*  Archbishop  Cranmerwas  the  first  in  this  succession,  ar.  and  aflerthe  Reformation, 
tnd  Kishop  White  was  the  connecting  link  between  the  English  and  American  aue> 
cessions. 


? 


V 


'^. 


STATISTICS    OF    CHURCHES. 


317 


List  of  Bishops  of  the  Chcrch  in  the  United  Statu. 


•1784. 
*1787. 
•1787. 
•J  790. 
•1798. 
•1796. 
•1797. 
•1797. 
•1801. 
•1804. 
•1811. 

1811. 
•1812. 
•1814. 
•1814. 
•1815. 
•1818. 

1819. 

1819. 
•1823. 

1827. 

1829. 
•1830. 

1830. 

1831. 

1832. 

1838. 

1832. 

1832. 

1834. 

1835. 

1836. 
1838. 
1839. 
1840. 
1840. 
1841. 
1841. 


Those  with  an  asterisk  (*)  are  deceased. 

Samael  Seabury,  D.  D.,  Connecticut,  died,  1796. 

William  White,  D.  D.,  Pennsylvania,  died,  1836. 

Samuel  Provoost,  D.  D.,  New  York,  died,  1815. 

James  Madison,  D.  D.,  Virginia,  died,  1812. 

Thomas  John  Claggett,  D.  D.,  Maryland,  died,  1816. 

Robert  Smith,  D.  D.,  South  Carolina,  died,  1801. 

Edward  Bass,  D.  D.,  Massachusetts,  died,  1803. 

Abraham  Jarvis,  D.  D.,  Connecticut,  died,  1813. 

Benjamin  Moore,  D.  D.,  New  York,  died,  1816. 

Samuel  Parker,  D.  D.,  Massachusetts,  died,  1804. 

John  Henry  Hobart,  D.  D.,  New  York,  died,  1830. 

Alexander  Viets  Griswold,  D.  D.,  Massachusetts. 

Theodore  Oehon,  D.  D.,  South  Carolina,  died,  1817. 

Richard  Channing  Moore,  D.  D.,  Vi-rginia,  died,  1841. 

James  Kemp,  D.  D.,  Maryland,  died,  1827. 

John  Croes,  D.  D.,  New  Jersey,  died,  1832. 

Nathaniel  Bowen,  O.  D.^  South  Carolina,  died,  1839. 

Philander  Chase,  D.  D.,  Illinois^ 

Thomas  Church  Brownell,  D.  D.,  LL.  D.,  Connecticut. 

John  Stark  Ravenscrofl,  D.  D.,  North  Carolina,  died,  1630. 

Henry  Ustick  Onderdonk,.  D.  Dt,  Pennsylvania. 

William  Meade,  D.  D.,  VirarinV". 

William  Murray  Stone,  D.  D.,  Maryland,  died,  1838. 

Benjamin  Tredwell  Onderdonk,  D.  D.,  New  York. 

Levi  Silliman  Ives,  D.  D.,  LL.  D.,  North  Carolina. 

John  Henry  Hopkins,  D.  D.,  Vermont. 

Benjamin  Bosworth  Smith,  D.  D.,  Kentucky. 

Charles  Pettit  Mcllvaine,  D.  D.,  Ohio. 

George  Washington  Doane,  D.  D.,  LL.  D.,  New  Jersey. 

James  Hervey  Otey,  D.  D.,  Tennessee. 

Jackson  Kemper,  D.  D.,  Missionary  Bishop,  for  Wisconsiiv 

Iowa,  and  the  Indian  territory  North  of  Lat.  36^°. 
Samuel  Allen  McCoskry,  D.  D.,  Michigan. 
Leonidas  Polk,  D.  D.,  Louisiana. 

William  Heathcote  De  Lancey,-  D.  D.,  Western  New  York. 
Christopher  Edwards  Gadsden,  D.  D.,  South  Carolina. 
William  Rollinson  Whittingham,  D.  D.,  Maryland. 
Stephen  Elliott,  jun.,  D.  D.,  Georgia. 
Alfred  Lee,  D.  D.,  Delaware. 


P'  i| 


37 


\  \ 


318 


STATISTICS    OF    CHURCHES. 


/.- 


^m.: 


i 


»i 


The   following  table  contains  the  statistics  of  this  Church  in  th« 
United  States :  — 


Statei 

Maine, 

New  Hampshire,  .... 

Vermont, 

Massachusetts, 

Rhode  Island, 

Connecticut, 

New  York, 

Western  New  York,  . 

New  Jersey, 

Pennsylvania, 

Delaware, 

Maryland, 

Virginia, 

North  Qarolina, 

South  Carolina, 

Georjria, 

Louisiana, 

Alabama, 

Mississippi, 

Tennessee, 

Arkansas, 

Kentucky, 

Ohio, 

Illinois, , 

Michigan, , 

Indiana, 

Missouri, 

Iowa, 

Wisconsin, 

Florida, 


Diocese*. 


Bisliopi. 


30 


20 


Clorgy. 


7 

10 

24 

41) 

20 

92 

19G 

101 

42 

107 

10 

81 

94 

30 

47 

9 

7 

11 

7 

13 

3 

21 

58 

9 

19 

17 

16 

3 

8 

4 


1114 


The  Dioceses  of  Maine,  New  Hampshire,  Massachusetts,  and  Rhode 
Island,  are  under  the  charge  of  the  same  Bishop.  Indiana  and  Mis- 
souri are  under  tlte  charge  of  the  Missionary  Bishop  for  Wisconsin, 
Iowa,  and  the  Indian  territory  North  of  Lat.  36i°.  Alabama  is  under 
the  charge  of  the  Bishop  of  Louisiana.  Mississippi  and  Arkansas  are 
under  the  charge  of  the  Bishop  of  Tennessee. 

In  the  British  American  Provinces  and  Islands,  there  are  six  dioceses, 
containing  six  Bishops,  and  454  other  clergymen. 

There  are  numerous  local  Societies  for  religious  purposes,  in  pvery 
Dicicese. 

PERIODICAL    Publications.  —  Wf.ekly:    The    Churchman,    New 
York ;  Gospel  Messenger,  Utica ;  Gospel  Messenger  and  Southern  Epis- 
copal  Register,  Charleston,  S.  C. ;  Episcopal  Recorder,  Philadelphia 
Southern  Churchman,  Alexandria,  D.  C. ;    Christian  Witness,  Boston , 
Western  Episcopal  Observer ^  Cincinnati,  Ohio;  Banner  of  the  Cross, 


Phi 
Ct. 
drei 
Rec 


'7 


STATISTICS    OF    CHURCHES. 


319 


Philadelphia;  Practical  Christian  and  Church  Chronicle,  New  Haven, 
Ct.  —  Monthly:  Journal  of  Christian  Education,  New  York;    Chil 
dren's  Magazine,  New  York ;  Spirit  of  Mianons^  New  York ;  Church 
Record,  Flushing,  N.  Y. 


FRIENDS. 

The  Friends  are  found  in  most  of  the  states  in  the  Union,  and  some 
in  the  British  Provinces.  They  are  most  numerous  in  Pennsylvania, 
a  state  first  settled  by  them,  under  their  worthy  head  and  father,  in 
this  country,  William  Pf.nn,  in  1682. 

In  England  and  Ireland,  they  number  about  fifty  thousand ;  and  in 
America,  about  two  hundred  thousand,  and  are  divided  into  four  hun- 
dred and  fifty  congregations.     About  half  are  Orthodox,  and  the  other 
half  Hicksites,  or  followers  of  Elias  Hicks,  who  died  at  Jericho,  N.  Y 
in  1830,  aged  76. 


JEWS. 

The  number  of  Jews  in  the  United  States  is  estimated  at  about  four 
thousand.  They  have  synagogues  in  Newport,  R.  I.,  the  cities  of  New 
York,  Philadelphia,  Charleston,  S.  C,  and  in  other  parts  of  the  country. 
Their  mode  of  worship  is  exceedingly  interesting.  With  regard  to  the 
number  of  this  people  in  the  world,  Blackwood's  Magazine  says :  — 

*'The  statistics  of  the  Jewish  population  are  among  the  most  singular 
circumstances  of  this  most  singular  of  all  people.  Under  all  their 
calamities  and  dispersions,  they  seem  to  have  remained  at  nearly  the 
same  amount  as  in  the  days  of  David  and  Solomon  —  never  much  more 
in  prosperity,  never  much  less  after  ages  of  suffering.  Nothing  like 
this  has  occurred  in  the  history  of  any  other  race  ;  Europe  in  general 
having  doubled  its  population  within  the  last  hundred  years,  and  Eng- 
land nearly  tripled  hers  within  the  last  half  century;  the  proportion  of 
America  being  still  more  rapid,  and  the  world  crowding  in  a  constantly- 
increasing  ratio.  Yet  the  Jews  seem  to  stand  still  in  this  vast  and 
general  movement.  The  population  of  Judea,  in  its  most  palmy  days, 
probably  did  not  exceed,  if  it  reached,  four  millions.  The  numbers 
who  entered  Palestine  from  the  wilderness,  were  evidently  not  much 
more  than  three ;  and  their  census,  according  to  the  German  statists, 
who  are  generally  considered  to  be  exact,  is  now  nearly  the  same  as 
that  of  the  people  under  Moses. —  about  three  millions." 

On  the  above,  Judge  Noah,  of  New  York,  a  learned  Jew,  re-marks :  — 


320 


STATISTICS    OF    CHURCHES. 


U' 


<*  We  apprehend  there  is  some  error  in  the  above  statistics,  and  that 
the  number  of  Jews  throughout  the  world  may  be  estimated  at  nearer 
six  milUons  than  three.  There  are  more  than  a  miUion  in  Poland  and 
Russia;  in  all  Asia,  there  are  full  two  millions;  half  a  mi/ti  ju  in  Aus- 
tria;  in  the  Barbary  States  and  Africa,  a  million;  in  all  Europe,  two 
millions  and  a  half.  We  do  not  think,  during  the  most  splendid  periods 
of  Jewish  history,  that  they  ever  exceeded  four  millions;  but  then  their 
colonies  and  countries  held  tributary  in  Europe  and  Asia,  amounted  to 
many  millions  more.  For  example,  at  one  period  all  Spain  paid  tribute 
to  King  Solomon;  and  all  Spain  and  Portugal, at  this  day,  are  descend- 
ants of  the  Jews  and  Moors ;  and  there  are  many  thousands  of  Jews, 
in  both  those  countries,  now  adhering  in  secret  to  the  ancient  faith  of 
tlieir  fathers,  while  outwardly  professing  the  Catholic  religion.  All  the 
familiar  Spanish  and  Portuguese  names  —  Lopez,  Mendez,  Carvalho, 
Fonseca,  Rodri^ues,  Peirara,  Azavedo,  Montefiores,  &c.  &c. — are  of 
Jewish  origin.  Their  numbers,  therefore,  will  never  be  accurately 
known  until  the  restoration,  when  thousands  who,  from  convenience 
and  pride,  and  some  from  apprehension,  conceal  their  religion,  will  be 
most  eager  to  avow  it  when  their  nation  takes  rank  among  the  gov- 
ernments  of  the  earth." 


LUTHERANS. 


f  .( 


The  government  of  the  Lutherans  is  somewhat  singular.  Where  it  is 
established  by  law,  the  supreme  head  of  the  state  is  also  supreme  head 
of  the  church.  They  have  bishops,  but  no  diocesan  episcopacy,  except 
in  Denmark  and  Sweden.  These  are  called  superintendents  in  Ger 
many,  and  presidents  in  the  United  States.  There  is  but  one  arch- 
bishop, and  he  is  the  primate  of  Sweden. 

They  have  in  the  United  States  about  one  thousand  churches,  four 
hundred  ministers,  seventy  thousand  communing  members,  and  about 
one  hundred  and  forty  thousand  which  do  not  commune. 

Education,  &c.  —  They  have  a  college,  located  at  Gettysburg,  Pa., 
and  several  academies  in  different  parts  of  the  country ;  also  four  the- 
ological seminaries,  located  at  Gettysburg,  Pa. ;  Columbus,  Ohio ;  Lex- 
ington, S.  C. ;  Hartwich,  N.  Y. ,  a  fifUi  is  contemplated  in  Indiana. 
Their  different  education  societies  support  about  eighty  beneficiaries, 
preparing  for  the  ministry,  at  an  expense  of  one  hundred  dollars  each, 
annually.     The  Lutheran  Observer  is  published  weekly,  at  Baltimore. 

The  Lutherans  are  one  of  the  most  numerous  sects  of  Christians  in 
the  world.  The  whole  number  in  Europe  is  estimated  at  twenty-seven 
millions,  embracing  seventeen  reigning  sovereigns.  This  estimate,  of 
course,  includes  the  Moravians. 


STATISTICS    OF    CHURCHES. 


321 


C9,  and  that 
d  at  nearer 
Poland  and 
Woa  in  Aus« 
Europe,  two 
ridid  periods 
it  then  their 
mounted  to 
paid  tribute 
ire  descend- 
ds  of  Jews, 
?nt  faith  of 
on.  All  the 
:,  Carvalho, 
^c.  — are  of 
accurately 
ionvenience 
ion,  will  be 
ag  the  gov- 


PROTESTANT  METHODISTS. 

Ihis  infant  church  is  rapidly  increasing,  especially  in  the  middle 
States.  Its  population  in  the  United  States  exceeds  one  hundred  and 
fifty  thousand. 

This  class  of  Christians  have  twenty-one  annual  conferences  in  as 
many  states;  nearly  four  hundred  travelling,  and  a  large  number  of 
unstationed  ministers.  They  have  a  general  conference,  which  meets 
once  in  four  years,  consisting  of  two  delegates  from  every  thousand 
communicants,  one  a  minister,  the  other  a  layman :  this  is  their  legisla* 
tive  body.    The  number  of  communicants  is  about  sixty-tive  thousand. 

Publications.  The  Prote.stant  Methodists  support  four  religious 
papers:  —  the  Olive  Branch,  Boston,  Mass.;  the  J^cw  York  Luminary, 
New  York,  the  Methodist  Protestant^  Baltimore,  Md.,  and  the  I^Veslern 
Hecordcr,  Zanesville,  Ohio. 


^■^ 


METHODISTS. 


Where  it  is 
preme  head 
acy,  except 
nts  in  Ger 
t  one  arch- 

irches,  four 
,  and  about 

'sburg,  Pa., 
JO  four  the- 
Ohio;  Lcx- 
n  Indiana, 
neficiaries, 
ollars  each, 
Baltimore, 
tristians  in 
enty-seven 
stimate,  of 


The  population  of  all  denominations  of  Methodists  in  the  United 
States  exceeds  three  millions. 

Publications.  —  The  Christian  Advocate  and  Jovrnal,  New  York 
city;  Zion's ^Herald  and  Wcslerjan  Journal,  Boston,  Mass.;  Northern 
Advocate,  Auburn,  N.  Y. ;  Christian  Repository,  Phiiacielphia,  Pa. ; 
Richmond  Christian  Advocate,  Richmond,  Va. ;  Southern  Christian  Ad- 
vacate,  Charleston,  S.  C. ;  South- Western  Christian  Advocate,  Na.Bh\ille^ 
Tenn.;  Pittbburg  Christian  Advocate,  ^\iia\i\.\tg,?a..\  Western  Christian 
Advocate,  and  the  Christian  Apologist,  a  German  paper,  Cincinnati, 
Ohio. 

There  is  also  published  by  this  denomination,  the  Methodist  C^arterly 
Review,  New  York  city ;  Ladies'  Repository,  (monthly,)  Cincinnati, 
Ohio;  Guide  to  Christian  Perfection,  (monthly,)  Boston,  Mass. ;  Sun^^ 
day  School  Advocate,  (semi-monthly,)  New  York  city ;  Sabbath  School 
Messenger,  (semi-monthly,)  Boston,  Mass.  The  Methodists  have  ten 
colleges,  and  thirty  academies. 

In  the  Methodist  church  in  Canada,  are  two  weekly  newspapers, 
viz  ,  Christian  Guardian,  Toronto,  U.  C. ;  The  Wesleyan,  Mont- 
real, L.  C. 

From  the  "Minutes  of  the  Annual  Conferences  of  the  Mothodist 
Episcopal  Church,  for  the  Year  1840,"  we  copy  the  following  table :  — > 


n 


pv 


1' 

w    ' 

1 

l>   , 

f  1 

Si  *i- 


322  STATISTICS    OF    CHURCHES. 

CONFERENCES,    MINISTERS,   &.C. 


Conferences. 


Troy, 

New  England,.. 
New  Hampshire, 

Pittsburg, 

Maine 

Black  River. ... 

Erie 

Oneida 

Michigan, 

Rock  River,. .. . 

Genesee, 

North  Ohio 

Ohio, 

Illinois, 

Missouri, 

Kentucky, 

Tennessee, 

Indiana, 

Memphis, 

Arkansas, 

Holston, 

Mississippi,  . . . . 
North  Carolina,. 

Texas, .-. . 

Alabama, 

South  Carolina,. 

Virginia, 

Georgia, 

Baltimore, 

Philadelphia,  . . . 
New  Jersey,. ... 

New  York, 

Liberia  Mission, 

Total,  1840, . . . . 

Total,  1842, 


Whites. 


24,488 
22,319 
20,084 
35,276 
22,359 
15,908 
17,860 
22,909 
11,308 

6,519 
27,931 
23,594 
53,621 
24,607 
12,:«6 
30,679 
21 ,675 
52,208 
12,497 

4,228 
25,902 

8,433 
15,983 

1,623 
19,491 
26,945 
21,841 
28,868 
42,789 
35,094 
22,733 
36,284 

748.442 


Colored. 


796,495 


Indiana. 


78 
235 

474 

27 

50 

65 

12 

21 

50 

91 

662 

80 

1,224 

6,321 

4,405 

407 

1,995 

725 

2,420 

4,178 

4,480 

230 

5,821 

30,481 

3,086 

9,989 

13,904 

8,778 

542 

405 

922 


102,158 


107,251 


87 
45 

213 


382 


1,524 
67 


Total 
Com. 


24,5(56 
22,554 
20,084 
35,750 
22,359 
15,935 
17,910 
22,974 
11,407 

6,585 
27,981 
23,898 
54,283 
24,687 
13,992 
37,000 
26,080 
52,615 
14,492 

6,479 
28,322 
12,678 
20,463 

1,853 
25,312 
57,426 
24,927 
38.857 
56^693 
43,872 
23.275 
36,689 
922 


2,318   852,918 


Trav. 
Prs. 


144 
157 
151 
136 
145 

i)6 
107 
142 

74 

75 
162 

95 
1()8 
103 

66 
114 

95 
156 

69 


Local 
Prs. 

119 
126 
137 
17a 
179 
154 
185 
197 
116 
108 
211 
150 
400 
435 
177 
260 
298 
418 
183 


2,617 


906,363 


41 

81 

68 

304 

81 

165 

61 

116 

19 

25 

87 

102 

243 

94 

158 

127 

3b6 

182 

261 

128 

2o7 

108 

156 

215 

236 

19 

3,587 

6,393 

3,846 

7,125 

PRESBYTERIANS. 


The  Prottstant  faith  was  introduced  into  Scotland  about  1527;  and 
about  1592  Andrew  Melville  effected  the  introduction  of  the  Presbyte 
rian  form  of  church  polity.     This  form,  through  much  persecution, 
and  even  bloodshed,  has  been  maintained  ever  since.     Its  creed  ii 
(/ulviniatio.    This  church  has  nearly  a  thousand  ministers,  and  about 


&--^ff' 


STATISTICS    OF    CHUl  OHES. 


323 


rav. 

Local 

'ra. 

Prs. 

144 

iig 

157 

126 

151 

137 

13(1 

172 

145 

179 

1'6 

154 

107 

185 

142 

197 

74 

116 

75 

108 

162 

211 

95 

150 

l(i8 

400 

103 

435 

60 

177 

114 

260 

95 

298 

156 

418 

69 

183 

41 

81 

68 

304 

81 

165 

61 

110 

19 

25 

87 

102 

243 

94 

158 

127 

3b6 

182 

201 

128 

2o7 

108 

Intj 

215 

236 

19 

-.87 

6,393 

=46 1  7,125 


527;  and 
Presbyte 
rsecution, 
creed  is 
Lnd  about 


one  million  five  hundred  thousand  church  members.  It  is  the  estab 
lished  religion  of  Scotland,  sustained  by  law.  There  are  also  several 
bodies  of  dissenting  Presbyterians  in  Scotland. 

Presbyterianism  was  first  introduced  into  England  by  those  Chris- 
tians who  returned  from  Frankfort,  after  the  death  of  Queen  Mary. 
For  a  time,  it  flourished,  but  at  length  lapsed  into  Socinianism.    There 
are,  however,  a  few  churches  in  England  still  pure,  which  are  in  fel 
lowship  with  the  Scotch  Presbyterians. 

This  denomination  began  its  organized  existence  in  America  about 
li-t)  year  1700,  and  is  the  offspring  of  the  church  of  Scotland.  Its  first 
ministers  were  Rev.  Francis  McKeraie,  and  the  Rev.  John  Hampton, 
who  labored  in  Virginia. 

The  first  church  of  this  order  was  organized  in  Philadelphia,  1703 , 
the  first  presbytery,  1704,  and  the  first  synod  in  1716.  Since  that 
time,  they  have  steadily  increased,  and  their  number  in  1840  was 
ninety-six  presbyteries,  twelve  hundred  and  thirty-two  ministers, 
eighteen  hundred  and  twenty-three  churches,  and  one  hundred  and 
fifty-two  thousand  four  hundred  and  fifty-one  communicants. 

The  Presbyterians  are  fonnd  chiefly  in  the  Middle,  Western,  and 
Southern  States.  The  number  of  people  attached  to  this  form  of  church 
government  in  the  United  States,  is  supposed  to  exceed  two  millions. 

Education.  —  Within  the  bounds  of  the  church  there  are  thirteen 
theological  seminaries,  three  of  which  are  under  the  care  of  the  General 
Assembly.  They  have  a  board  of  education,  which  has  about  four 
hundred  young  men  in  training  for  the  ministry. 

The  Calvinistic  publications  announce  their  sentiments. 

In  1837,  a  division  arose  in  the  Presbyterian  church,  into  Old  and 
New  Schools,  in  consequent  of  variant  views  of  doctrine  and  disci- 
pline. The  friends  of  the  New  School  were  exscinded,  or  cut  off,  from 
the  old  church,  but  still  claim  to  be  the  General  Assembly  of  the  Pres- 
byterian church.  Unfortunately,  the  difficulty  is  not  settled  ;  we  can- 
not, therefore,  give  the  strength  of  the  parties. 

OTHER   PRESBYTERIAN    COMMUNITIES. 

The  Associate  Presbyterians  have  about  one  hundred  ministers,  one 
hundred  and  ninety  congregations,  and  twenty  thousand  communi- 
cants. They  are  principally  found  south  and  west  of  the  Hudson 
River. 

The  Reformed  Presbyterians,  or  Covenanters,  are  located  principally 
in  Ohio.  They  have  about  thirty  ministers,  fifty  congregati  )ns,  and 
tour  thousand  communicants. 


324 


STATISTICS    OF    CHURCHES. 


The  Associate  Reformed  have  about  one  hundred  and  twenty-fiva 
ministers,  more  than  two  hundred  congregations,  and  about  fifleen 
t]iousand  communicants.    They  are  located  principally  in  Pennsyl 
vania. 


REFORMED  DUTCH  CHURCH. 


f . 


This  church  comprises  one  general  synod,  and  two  particular 
synods ;  one  at  New  York,  and  another  at  Albany.  The  two  synods 
comprise  eighteen  classes, about  two  hundred  ministers,  two  hundred 
churches,  twenty-seven  thousand  communicants,  and  a  population  of 
about  one  hundred  and  thirty  thousand.  This  denomination  of  Chris- 
tians is  found  almost  entirely  in  the  first  settlements  in  the  states  of 
New  York,  New  Jersey,  and  Pennsylvania. 

The  Christian  Intelligencer,  published  at  New  York,  advocates  the 
principles  of  this  church. 


ROMAN  CATHOLICS. 

This  denomination  is  spread  over  every  section  of  the  United  States 
and  the  British  Provinces.  They  form,  it  is  stated,  more  than  three 
fourths  of  the  population  of  the  Canadas.  They  are  also  found  in  large 
numbers  in  the  Provinces  of  Nova  Scotia  and  New  Brunswick.  In 
this  Union,  they  are  most  numerous  in  the  Middle  States ;  but  in  con- 
sequence of  the  great  influx  of  this  people  into  North  America,  and 
their  frequent  change  of  location,  it  is  utterly  impossible  to  state  their 
numbers,  in  each  st'le,  with  any  degree  of  accuracy.  Their  number 
in  the  United  States^  is  variously  stated  from  five  hundred  thousand  to 
one  million  five  hundrec^  thousand.  Their  number,  probably,  is  not 
less  than  eight  hundred  thousand,  nor  more  than  one  million  two 
hundred  thousand.  The  population  of  Canada,  in  1840,  was  at  least 
one  million. 


The  first  Roman  Catholics  that  came  to  this  country  were  trom 
England,  under  Lord  Baltimore,  a  Catholic  nobleman,  in  1634.  They 
settled  the  state  of  Maryland ;  and,  much  to  their  honor,  while  some 
of  the  Protestant  provinces  were  persecuting  all  those  who  diftered 
from  them  on  religious  subjects,  the  Catholic  Marylanders  protected 
all  sects  that  were  moral  and  civil  in  their  deportment. 

We  copy  from  the -"  Metropolitan  Catholic  Almanac  and  Laity's 
Directory  for  1841"  the  following  statistical  table:  — 


STATISTICS    or    CHURCHES. 


325 


wenty-five 
out  fifteen 
I  Pennsyl 


Statistics  of  the  Catholic  Church  in  the  United  States 


particular 
wo  synods 

0  hundred 
pulation  of 

1  of  Chris- 
e  states  of 

locates  the 


lited  States 

than  three 

nd  in  large 

swick.     In 

)ut  in  con- 

nerica,  and 

state  their 

ir  number 

lonsand  to 

)ly,  is  not 

illion  two 

as  at  least 


were  from 
G4.  They 
vhile  some 
10  differed 
protected 

nd  Laity's 


Diocese. 

•a 

■3 

~6 
|l 

38 

6 
57 
65 
31 
17 
iU 
25 

8 
50 
26 

6 
39 

2 
12 
20 

si. 

"  z  °- 

31 
1 
2 
1 
0 
1 
2 
5 
0 

23 

25 
0 

11 

S-S 

4 

0 
I 

1 
0 
0 

1 
1 

0 
2 
1 

I 
1 

i 

M 

§1 
■C-o 
£ 

Literary    ln»li-| 
tutions       for 
young  Men. 

J" 

633 

0 

60 

•  •  •  • 

60 

■  •  •  • 



50 

•  •  •  • 

320 
300 

•  •  •  • 

100 

■Xl 

5 

0 
0 
0 

1 

i 

1 

0 
10 
3 
0 
4 

1. 

<  s 

— 'S 

OS  S 

E 

9 
3 

1 
2 
1 
1 
2 
1 
1 
10 
10 
0 
4 
0 
2 
2 

49 

i    , 

4i 

530 

100 

30 

120 

«  •  •  • 

"'to 

50 

640 

528 

0 

526 

0 

60 

128 

2782 

Baltimore,  . . . 
Richmond,    . . 
Philadelphia,  . 
New  York,  . . 

Boston,    

Detroit, 

Cincinnati,... 
Vincennes,   .. 
Du  Buque,. .. 
St.  Louis,.. .. 
Bardstown,  .. 
Nashville,  ... 
New  Orleans, 
Natchez,    .... 

Mobile,    

Charleston,  .. 

68 

7 

91 

64 

30 

25 

38 

27 

5 

56 

40 

1 

38 

1 

7 

14 

52 

0 

22 

14 

0 

0 

•  •  •  • 

9 

0 

30 

•  •  •  « 

2 
9 

5 
0 
2 
1 
1 
1 
1 
1 
1 
3 
3 
1 
1 

21 
4 
6 

14 
1 
2 
2 
2 

■  •  •  • 

& 
2 
0 
5 
0 

7 
0 

.... 

2 

1 

24 

70 

•  •  •  • 

1593 

2 
2 

31 

1 

4 

6 
144 

4 

512 

436 

109 

17 

72 

The  sacred  college  of  cardinals  has  fifty-seven  members.  The  total 
number  is  seventy. 

There  are  twelve  patriarchs  in  the  Christian  world.  The  archbish- 
ops and  bishops  amount  to  si.t  hundred  and  seventy-one.  The  vicars 
apostolic  in  different  countries  are  fifty-seven  in  number,  besides 
whom  there  are  thirty-eight  coadjutor-bisliops,  making  the  grand  total 
of  the  Catholic  episcopacy  amount  to  seven  hundred  and  sixty-six 
bishops. 

Catholic  Periodicals.  —  The  United  Slates  Catholic  Miscellany^ 
published  weekly  in  Charleston,  S.  C. ;  the  Catholic  Telegraph,  pub- 
lished weekly  in  Cincinnati,  Ohio;  the  Catholic  Herald,  published 
weekly  in  Philadelphia;  the  Catholic  Advocate,  published  weekly  in 
Bardstown,  Ky.;  Der  WahrheiVs  Freund,  (German  paper,)  published 
weekly  in  Cincinnati,  Ohio;  the  Jfeto  York  Catholic  Register,  pub- 
lished weekly  in  the  city  of  New  York ;  Ordo  divini  Officii  recitaudi, 
Missceque  celcbrandce^  juxta  Rubricas  Breviarii  ac  Missalis  Romania 
published  annually  in  Baltimore ;  the  Young  Catholic's  Magazine^ 
enlarged  series,  published  on  the  first  of  each  month,  in  New  York. 

At  the  time  of  the  reformation,  1517,  papal  power,  or  the  power  ol 

the  pope  of  Rome,  had  acquired  so  great  a  spiritual  dominion  over  th« 

minds  and  consciences  of  men,  that  all  Europe  submitted  to  it  with 

implicit  obedience.     At  the  present  day,  the  Roman  Catholic  religion 

28 


326 


STATISTICS    OP    CHtTRCHES. 


prevails,  more  or  less,  in  every  country  in  Christendom.  Its  popul&tion 
is  stated  to  exceed  eighty  millions.  It  is  the  established  religion  of 
Austria,  France,  Portugal,  and  Spain,  and  of  thirteen  other  states  in 
Europe. 

POPES     OF     ROME."* 


A.D. 

A.D. 

33. 

St.  Peter,  martyred. 

259. 

Dionysius. 

66. 

St.  Linus,  martyred. 

269. 

Felix  I. 

67. 

St.  Clement,  abdicated. 

274. 

Eutychianus. 

77. 

St.  Cletus,  martyred. 

283. 

Caius. 

8X 

St.  Anaclitus. 

295. 

Marcellinus,  martyred. 

96. 

St.  Evaristus,  coadjutor  to 

304. 

Marcellus  I.,  martyred. 

the  former,  martyred. 

310. 

Eusebius,  martyred. 

108. 

St.    Alexander    I.,    mar- 

310. 

Melchiades,  coadjutoi   to 

tyred. 

the  former 

117. 

St.  Sixtus  I.,  martyred. 

314. 

Sylvester. 

127. 

Telesphorus,  martyred. 

336. 

Marcus. 

138. 

Hygenus,  martyred.    The 

337. 

Julius  I.  -                  s 

first  called  pope. 

352. 

Liberius,  banished    ' 

142. 

Pius  I.,  martyred. 

356. 

Felix  II.,  antipope. 

150. 

Anicetus,  martyred. 

358. 

Liberius,  again,  abdicated. 

162. 

Soter. 

358. 

Felix  became  legal  pnpe 

171. 

Eleutherius,  martyred. 

but  was  killed  by  Li- 

185. 

Victor  I.,  martyred. 

berius. 

197. 

Zephyrinus,  martyred. 

359. 

Liberius,  again. 

217. 

Calixtus  I.,  martyred. 

366. 

Damasius. 

222. 

Urban  I.,  martyred. 

385. 

Siricius. 

230. 

Ponlianus,  martyred. 

399. 

Anastasius. 

235. 

Anterus,  martyred. 

401. 

Innocent  I. 

236. 

Fabian,  martyred. 

417. 

Zosimus. 

236. 

Novatianus,  antipope. 

418. 

Boniface  I. 

250. 

Cornelius,  beheaded. 

422. 

Celestinus  I. 

252. 

Lucius  I.,  martyred. 

432. 

Sixtus  III. 

254. 

Stephen  I.,  martyred. 

440. 

Leo  I.,  the  Great 

257. 

Sixtus  II.,  coadjutor  to  the 

461. 

Hilary. 

former,  martyred. 

468. 

Simplicius. 

*  The  reader  will  perceive  some  difference  in  the  dates,  and  also  in  the  spellint;, 
between  this  list  and  the  list  of  Bishops,  p.  315.  This  difference  arises  from  the  fol 
lowing  of  different  authorities  in  the  chronology  and  spelling  by  the  compilers  of  the 
two  lists.  It  will  be  seen  that  they  agree  in  the  order  of  succession,  with  one  or  two 
Exceptions.  The  fourth  and  fifth  names  in  this  list  are  generally  considered  as  the 
■ame  individual,  and  the  best  authorities  place  him  before  Clement.  The  other  appiiront 
differences  in  the  succession  are  caused  by  the  inserting  in  this  list  of  the  names  of  all 
who  were  in  the  see  of  Rome  at  any  time  3  while  in  the  other,  those  whc  were  not 
lawful  bishops  of  Rome  are  omitted. 


STATISTICS    OF    CHURCHES. 


327 


e  spcllinv, 
om  the  fol 
lers  of  the 
one  or  two 
red  as  the 
r  appiircnt 
mes  or  all 
;  were  not 


A.O. 

A.D. 

483. 

Felix  III. 

687. 

Sergius. 

492. 

Gelasius. 

701. 

John  VI. 

496. 

AnastaaiuB  II. 

705. 

John  VII. 

498. 

SymmachuR. 

, 

708. 

Sisinnius. 

514. 

Hormisdaa. 

708. 

Constantini* 

523. 

John  I.,  died  in  prison  at 

715. 

Gregory  11. 

Ravenna. 

731. 

Gregory  III. 

526. 

Felix  IV. 

741. 

Zacharias. 

530. 

Boniface  II. 

752. 

Stephen  II.,  governed  on< 

533. 

John  II. 

• 

ly  four  daya. 

535. 

Agapetus. 

752. 

Stephen  III. 

536. 

Sylvester;   he 

waa   made 

757. 

Paul  1. 

prisoner    by 

the    anti- 

768. 

Stephen  IV. 

pope  Vigiliua 

,  who  en- 

772. 

Adrian  I. 

joyed  the  papacy. 

795. 

Leo  III. 

538. 

Vigiliua,    baniabed,     and 

816. 

Stephen  V. 

restored. 

817. 

Paschal  I. 

555. 

Pelagiua  I. 

824. 

Eugeniua  II. 

560. 

John  III. 

827. 

Valentin  ua. 

574. 

Benedict  I. 

828. 

Gregory  IV 

578. 

Pelagiua  II. 

844. 

Sergius  II. 

590. 

Gregory  the  Great. 

847. 

Leo  IV. 

604. 

Sa^  iamus. 

855. 

Benedict  III. 

606. 

Boniface  IT''. 

858. 

Nicholaa  I. 

608. 

Boniface  '  /. 

867. 

Adrian  II. 

615. 

Deusdedit. 

872. 

John  VIII. 

618. 

Bonifacf  V. 

882. 

Martin  II. 

624. 

Honorlua  I. 

883. 

Adrian  III. 

640. 

Sevevinua. 

885. 

Stephen  VI. 

640. 

John  IV. 

891. 

Formosus. 

642. 

TheodoruB. 

896. 

Boniface  VI. 

649. 

Martin  I.,  starved  to  death. 

897. 

Romanus,  antipope. 

654. 

Eugenius  I. 

897. 

Stephen  VII. 

657. 

Vitalianus. 

898. 

Theodorua  II.,  governed 

672. 

Adeodatus. 

twenty-two  days. 

676. 

Donus. 

898. 

John  IX. 

679. 

Agatho. 

900. 

.Benedict  IV. 

682. 

Leo  II. 

904. 

Leo  v.,  killed  by  Chria 

684. 

Benedict  II. 

tiphilus. 

685. 

John  V. 

905. 

Sergius  III. 

686. 

Conon. 

913. 

Anastasius  III. 

686. 

Theodore  and  Fascan,  an- 

914. 

Laudo. 

tipopea. 

915. 

John  X.,  waa  stifled. 

328 


STATISTICS    OF    CHURCHES. 


A.D. 

A.D. 

928. 

Leo  VI. 

1118. 

Gelasius  II. 

929. 

Stephen  VIII. 

1119. 

Calixtus  II 

931. 

John  XI. 

1124. 

Honorius  II. 

93G. 

Leo  VII. 

1130. 

Innocent  II 

939. 

Stephen  IX. 

1143. 

Ceelestine  II 

943. 

Martin  III. 

1144. 

Lucius  II. 

946. 

Agapetus  11. 

1145. 

Eugenius  III. 

956. 

John  XII. 

1153. 

Anastasius  IV.,  a  short 

963. 

Leo  VIII. ,  turned  out. 

time. 

964. 

Benedict  V.,  banished. 

11.54. 

Adrian  IV.,  choked  by  a 

964. 

Leo  VIII. 

fly  as  he  was  drinking 

965. 

Benedict  V.,  again. 

1159. 

Alexander  III 

905. 

John  XIII. 

1181. 

Lucius  III. 

972. 

Benedict  VI. 

1185. 

Urban  III. 

974. 

Domus. 

1187. 

Gregory  VIII. 

975. 

Benedict  VII. 

1187. 

Clement  III. 

975. 

Boniface  VII. 

1191. 

Ceelestine  III. 

984. 

John  XIV. 

1198. 

Innocent  III.      > 

985. 

John    XV.,   died    before 

1216. 

Honorius  III       ' 

consecration. 

1227. 

Gregory  IX. 

986. 

John  XVI. 

124L 

Ceelestine  IV. 

996. 

Gregory  V. 

1243. 

Innocent  IV. 

999. 

Silvester  IL 

1254. 

Alexander  IV 

1003. 

John  XVL 

1261. 

Urban  IV. 

1004. 

John  XVII. 

1265. 

Clement  IV. 

1009. 

Sergius  VI. 

1271. 

Gregory  X. 

1012. 

Benedict  VIII. 

1276. 

Innocent  V. 

1024. 

John  XVIII. 

1276. 

Adrian  V. 

1033. 

Benedict  IX.,  deposed. 

1276. 

Vicedominus,   died    the 

1045. 

Gregory  VI. 

next  day. 

1046. 

Clement  II. 

1276. 

John  XIX.,  killed  by  the 

1047. 

Benedict  IX.,  again,  ab- 

fall of  his  chamoer  at 

dicated. 

Viterbinm. 

1048. 

Damasius  II. 

1277 

Nicholas  III. 

1049. 

Leo  IX. 

1281. 

Martin  IV. 

1055. 

Victor  II. 

1285. 

Honorius  IV. 

1057. 

Stephen  X. 

1288. 

Nicholas  IV. 

1058. 

Nicholas  II. 

1294. 

Coelestine  V. 

1061. 

Alexander  II. 

1294. 

Boniface  VIII. 

1073. 

Gregory  VII. 

1303. 

Benedict  XI. 

1086. 

Victor  III.,  poisoned. 

1305. 

Clement  V. 

i088. 

Urban  II. 

1316. 

John  XX. 

1099. 

Paschal  II. 

1334. 

Benedict  XIL 

STATISTICS    OF    CHURCHES. 


329 


V.f  a  short 

hoked  by  a 
18  drinking 

r 


[. 


died    the 

lied  by  the 
chainoer  at 


A.  D. 

1342. 

Clement  VI. 

l;i52. 

Innocent  VI. 

1362. 

Urban  V. 

1370. 

Gregory  XI. 

1378. 

Urban  VI. 

1389. 

Boniface  IX. 

1404. 

Innocent  VII. 

1406. 

Gregory  XII.,  deposed. 

1409. 

Alexander  V. 

1410. 

John  XXI. 

1417. 

Martin  V 

1431. 

Eugenius  IV 

1455. 

Calixtus  III. 

1458. 

Pius  II. 

1464. 

Paul  II. 

1476. 

Sixtus  IV. 

1484. 

Innocent  VIII. 

1492. 

Alexander  VI 

1503. 

Pius  III. 

1503. 

Julius  II. 

1513. 

LeoX. 

1522. 

Adrian  VI. 

1523. 

Clement  VII. 

1534. 

Paul  III. 

1550. 

Julius  III. 

1555. 

Marcellus  II. 

1555. 

Paul  IV. 

1559. 

Pius  IV. 

1566. 

Pius  V. 

1572. 

Gregory  XIII. 

1535. 

Sixtus  V. 

A.  D. 

1590.  Urban  VII. 

1590.  Gregory  XIV, 

1591.  Innocent  IX. 

1592.  Clement  VIII. 
1605.  Leo  XI. 
1605.  PaulV. 
1621.  Gregory  XV. 
1623.  Urban  VIII. 
1644.  Innocent  X. 
1655.  Alexander  VIT. 
1667.  Clement  IX. 
1670.  Clement  X. 
1676.  Innocent  XI. 
1689.  Alexander  VIII. 
1691.  Innocent  XII. 
1700.  Clement  XI. 
1721.  Innocent  XIIL 
1724.  Benedict  XIII. 
1730.  Clement  XII. 
1740.  Benedict  XIV. 
17.58.  Clement  XIII. 

1769.    Clement  XIV.,  poisoneu 
1775.     Pius  VI.,  February  14. 
1800.    Cardinal     Chiaramonte, 

elected  at   Venice,  as 

Pius  VII.,  March  13. 
1823.     Annibal    della     Genga, 

Leo  XII.,   Sept.  28 
1831.     Cardinal  Mauro   Capel- 

lari,  as  Gregory  XVI., 

Feb.  2. 


The  title  ofpopevrns  originally  given  to  all  bishops.  It  was  first 
adopted  by  Hygenus,  A.  D.  138;  and  Pope  Boniface  III.  procured 
Phocas,  emperor  of  the  East,  to  confine  it  to  the  prelates  of  Rome,  606. 
By  the  connivance  of  Phocas,  also,  the  pope's  supremacy  over  the 
Christian  church  was  established.  The  custom  of  kissing  the  pope's 
toe  was  introduced  in  708.  The  first  sovereign  act  of  the  popes  of 
Rome  was  by  Adrian  I.,  who  caused  money  to  be  coined  with  his  naiiie, 
780.  Sergius  II.  was  the  first  pope  who  changed  his  name,  on  hiai 
election,  in  844.  The  first  pope  who  kept  an  army  was  Leo  IX.,  1054. 
Gregory  VII.  obliged  Henry  IV.,  emperor  of  Germany,  to  stand  three 
days,  in  the  depth  of  winter,  barefooted,  at  his  castle  gate,  to  implore 
bis  pardon  1077.    The  pope's  authori>%  was  firmly  fixed  in  England 

38* 


330 


STATISTICS    OF    CHURCHES. 


1079.  Appeals  from  English  tribunals  to  the  pope  were  introduced 
1154.  Henry  ll.  of  England  held  the  stirrup  for  Pope  Alexander  III. 
to  mount  hia  horse,  11(31,  and  also  for  Becket,  1170.  "  When  Louis, 
king  of  France,  and  Henry  II.  of  England,  met  Pope  Alexander  III. 
at  the  castle  of  Torcl,  on  the  Loire,  they  both  dismounted  to  receive 
him,  and,  holding  each  of  ti:em  one  of  the  reins  of  his  bridle,  walked 
on  foot  by  his  side,  and  condiicted  him  in  that  submissive  manner  into 
the  castle."  Pope  Adrian  IV.  was  the  only  Englishman  that  ever  ob- 
tained the  tiara.  His  arrogance  was  such,  that  he  obliged  Frederick  I. 
to  prostrate  himself  before  him,  kiss  his  foot,  hold  his  stirrup,  and  lead 
the  white  palfrey  on  which  he  rode.  Celesline  III.  kicked  the  em- 
peror Henry  VI. 's  crown  oif  his  head  while  kneeling,  to  show  his  pre- 
rogative of  making  and  unmaking  kings,  1191.  The  pope  collectwd 
the  tenths  of  the  whole  kingdom  of  England,  1226.  Appeals  to  Rome 
from  England  were  abolished  1533.  The  words  "  Lord  Pope "  were 
struck  out  of  all  English  books  1541.  The  papal  authority  declined 
about  1600.  Kissing  the  pope's  toe,  and  other  ceremonies,  were  abol- 
ished by  Clement  XIV.,  1773.  The  pope  became  destitute  of  all 
political  influence  in  Europe,  1787.  Pius  VI.  was  burnt  in  effigy  at 
Paris,  1791.  He  made  submission  to  the  French  republic,  1756,  was 
expelled  from  Rome,  and  deposed,  February  22,  1798,  and  died  at 
Valence,  August  19,  1799.  Pius  VII.  was  elected  in  exile,  March  13, 
1800 ;  he  crowned  Napoleon,  December  2,  1804 ;  was  dethroned  May 
13, 1809;  remained  a  prisoner  at  Fontainebleiu  till  Napoleon's  over- 
throw ;  and  was  restored  May  24,  1814. 


SWEDENBORGIANS. 

Believers  in  the  doctrines  of  Swedenborg  are  found  in  all  the  states 
in  the  Union.  In  Maine,  New  Hampshire,  Massachusetts,  Rhode  Island, 
New  York,  Pennsylvania,  Maryland,  Virginia,  and  Ohio,  are  eight  or 
daining  ministers,  ten  priests  and  teaching  ministers,  fiAeen  licentiates, 
and  between  thirty  and  forty  societies.  There  are  between  two  and 
three  hundred  towns  or  places  in  the  United  States  where  the  doctrines 
of  the  New  Jerusalem  church  are  received  by  some  portion  of  the  people. 

The  number  of  Swedenborgians  in  the  United  States  is  about  five 
thousand.  The  societies  of  this  class  of  Christians  in  England  are 
more  numerous  than  in  the  United  States.  In  Sweden  they  are  quite 
numerous. 

Periodicals.  — The  JVew  Jerusalem  Magazine  is  issued  monthly  at 
Boston,  Mass. ;  the  Precursor  is  issued  monthly  at  Cincinnati,  Ohio 
the  JS'ew  Churchman  is  issued  quarterly  at  Philadelphia. 


STATISTICS    OF    CIIlTRCHCS. 


331 


ntroduced 
ander  III. 
len  Louis, 
:ander  III. 
to  receive 
le,  walked 
anner  into 
it  ever  ob- 
rederick  I. 
[),  and  lead 
d  the  eni- 
)w  his  pre- 
;  collected 
Is  to  Rome 
ope  "  were 
ty  declined 
were  abol- 
tute  of  all 
n  effigy  at 
,  1756,  waa 
nd  died  at 

March  13, 
roned  May 

on'g  over- 


n 


the  states 
ode  Island, 
e  eight  or 
icentiates, 
two  and 
e  doctrines 
the  people, 
about  five 
igland  are 
y  are  quite 

monthly  at 
ati,  Ohio 


UNITARIANS. 

Of  this  denomination,  there  are  about  three  hundred  churches  and 
congrejr  ;ions  in  the  United  Slates,  and  near  that  number  of  ministers. 
In  tlie  city  of  Boston  it  is  one  of  the  most  numerous  and  influential 
classes  of  Christians,  having  eighteen  societies,  most  of  which  are  large 
and  flourishing.  In  the  Middle,  Southern,  and  Western  States  their 
congregations  are  fewer,  but  gradually  multiplying. 

Periodicals.  —  The  Christian  Examiner,  the  Monthly  Miscellany,  and 
the  Christian  Register,  are  published  in  Boston,  Mass. 

A  favorite  project  of  Christian  philanthropy  with  the  Unitarians 
has  been  the  "ministry  to  the  poor  "  in  large  cities  and  towns.  They 
have  established  such  an  institution  in  Boston,  New  York,  Cincinnati, 
Louisville,  Providence,  and  elsewhere.  In  Boston,  three  large  and 
commodious  chapels  have  been  erected,  and  three  ministers  constantly 
employed,  by  the  aid  of  funds  obtained  from  individual  donors  and 
annual  subscriptions  from  associations  in  the  several  churches  of  the 
denomination. 


UNIVERSALISTS. 

There  are,  in  the  United  States  and  Territories,  one  United  States 
Convention,  one  United  States  Universalist  Historical  Society,  twelve 
State  Conventions,  fifly-nine  Associations,  eight  hundred  and  seventy- 
five  societies,  five  hundred  and  fifty  meeting-houses,  and  five  hun- 
dred and  forty  preachers.  Besides  these,  there  are  twenty-one  peri- 
odicals published  by  the  order,  and  twenty  new  books  have  been 
published  within  the  year,  besiJes  reprints.  There  are  also  five  schools 
in  the  patronage  of  the  denomination.  There  is  an  Educational  Asso- 
ciation in  Maine,  a  Sunday  School  Association  in  Massachusetts,  a 
Publishing  Association  in  Pennsylvania,  a  public  library  of  fifteen 
hundred  volumes  in  Ohio,  and  two  Book  Associations  in  Indiana  and 
Illinois. 

By  adding  the  numbers  of  societies,  etc.,  in  the  British  Provinces,  to 
ihose  in  the  United  States,  there  are,  at  present,  the  grand  total  of  one 
General  Convention,  twelve  State  Conventions,  fiily-five  Associations, 
eight  hundred  and  ninety-five  societies,  five  hundred  and  fifty-six 
meeting-houses,  and  five  hundred  and  forty-six  preachers. 

Periodicals. —  Gospel  Banner  and  Christian  Pilot)  Augusta,  Me. 
Eastern  Rose-Bud,  Portland,  Me.  j   Universalist  and  Family  Visitor 


■■; 


333 


STATISTICS    OF    CHURCHES. 


i 


Contoocookville,   N.   H.;     Univtrsalist    Watchmuriy   Montpelier,   Vt. 
Trumpet  and  Univeraalist  Magazine,  Boston,  Mass. ;  Christian  Free 
man  and   Family   Visitor,  Boatoii,   Mass. ;    Univcrsalist  and   iMdies 
Repository^  Boston,  Mass. ;    Light  of  Zion,  and  Sabbath   School  Con- 
tributor,  Boston,  Mass. ;  Star  and  Palladium,  Lowell,  Mass. ;  Gospci 
Messenger^  Providence,  R.  I. ;    Universalisty  Middletown,  Ct.;    JVeui 
York  Christian  Messenger,  New  York  city ;  Universalist  Union,  New 
York  city  ;  Evangelical  Magazine  and  Gospel  Advocate,  Utica,  N.  Y. 
Western  Luminary,  Rochester,  N.  Y. ;  The  JiTazarene,  Philadelphia,  Pa. 
Christian  Warrior,  Richmond,  Va. ;   Southern  Universalist,  Columbus 
Ga«    Star  in  the  West,  Cincinnati,  Ohio ;  Christian  Teacher^  Lafayette, 
Ind.  *  Better  Covenant,  Rockford,  111. 


I 

if 


>elier,  Vt. 
stian  Free 
nd   iMilies 
khool.   C'OTi' 
88. ;  Gospet 

Ct.;    JVcwj 
Inioriy  New 
;ica,  N.  Y. 
elphia,  Pa. 

Columbus 
,  Lafayette, 


333 


MISSIONARY   STATISTICS. 


Wk  have  been  much  assisted  in  our  missionary  statistics  by  the 
kindness  of  the  secretaries  of  the  several  Missionary  Boards,  and  by 
permission  of  the  proprietor,  Mr.  F.  Rand,  for  the  use  of  his  valuable 
Missionary  Chart,  prepared  with  great  care,  in  1840,  by  the  Reverend 
Messrs.  JeiTerson  Hascall  and  Daniel  Wise. 

Those  of  the  Congregationalists,  Baptists,  Methodists,  and  Episco- 
palians, are  brought  down  to  1841,  and  are  quite  accurate;  but  tlie 
efforts  of  some  of  the  other  denominations  in  this  great  and  glorious 
cause  are  not  fully  stated,  as  some  of  the  items  have  not  been  reported. 


FIRST  PROTESTANT  MISSIONS. 

The  first  Protestant  mission  on  record  was  undertaV 'n  in  1559,  by 
Michael,  who  was  sent  into  Lapland  by  Gustavus  Vasa,  king  of 
Sweden. 

John  Eliot  commenced  the  first  mission  to  the  Indians  at  JYbnan 
turn,  now  Newton,  Massachusetts,  in  1646.    This  mission  gave  rise  to 
a  society  in  England  for  the  propagation  of  the  gospel  in  New  Eng- 
land, and  to  the  formation  of  several  other  missionary  stations;  so  that, 
in  1696,  there  were  thirty  Indian  churches  in  New  England. 

In  1705,  Messrs.  Ziegenbalg  and  Plutcho,  under  the  auspices  of 
Frederick  IV.,  king  of  Denmark,  commenced  a  mission  at  Tranquebar, 
in  South  Hindoostan,  which  was  very  successful.  Its  fruits  continue 
to  the  present  time. 

In  1728,  a  mission  was  begun  by  Schultze,  at  Madras,  under  the  patron- 
age of  the  Christian  Knowledge  Society.  In  the  following  thirty-tliree 
years,  fourteen  hundred  and  seventy  converts  united  with  the  church. 


■J;J 

i 


MORAVIAN  MISSIONS. 

The  Moravians  trace  their  origin  to  the  ninth  century,  when  the 
king  of  Moravia  united  with  the  Greek  church. 

West  Indian  Mission.  —  The  Moravians  commenced  their  mission 


334 


y\ 


MISSIONARt    STATISTICS. 


on  the  Island  of  St.  Thomas  in  1732.  Its  commencement  was  occa- 
sioned by  a  conversation  between  a  negro,  named  Anlhony,  and  some 
servants  of  Count  Zinzendorf.  The  negro  said  he  had  a  sistei  at  St. 
Thomas,  who  was  deeply  anxious  to  be  instructed  about  religion. 
This  remark  was  repeated  to  one  of  "the  brethreny"  named  Leonard 
Dober.  He  determined  to  visit  St.  Thomas,  *'  even,"  as  he  said,  "  if 
he  were  obhged  to  sell  himself  for  a  slave  to  effect  his  purpose."  Do- 
ber went;  and  though,  *" »"  a  time,  little  good  was  effected, yet,  in  1736, 
the  Lord  poured  out  his  spirit,  and  many  of  the  slaves  were  awakened. 
There  are  now  two  stations  on  this  island. 

In  1734,  they  began  their  mission  on  the  Island  of  St.  Croiz.  It  was 
soon  abandoned,  but  was  reestablished  in  1740.  In  1754,  missions 
were  commenced  on  the  Islands  of  St.  Jan  and  Jamaica;  in  1756,  at 
Antigua:  in  1765,  at  Barbadoes;  in  1777,  at  St.  Christopher's;  and  at 
Tobago  in  1790. 

Greenland  Mission. — This  was  commenced  in  1733,  at  New 
Herrnhut,  or  Lusatia,  by  Matthew  and  Christian  Stach,  when  the  con- 
gregation of  the  brethren  at  home  amounted  to  but  six  hundred  mem- 
berc.  They  persevered  through  cold,  hunger,  and  discouragement, 
though  for  five  years  they  had  no  conversions.  Greenland  is  noto  a 
Christian  country. 

North  American  Indian  Missions.  —  These  were  begun  in  Geor- 
gia, 1735,  among  the  Creeks,  at  the  instigation  of  Count  Zinzendorf. 
It  wan  followed  by  numerous  other  stations,  many  of  which  have  since 
become  extinct. 

South  American  Missions. —  Surinam,  a  Dutch  settlement  in  Gui- 
ana, was  the  scene  of  their  first  operations  here,  about  1735  or  1738. 
They  began  on  the  invitation  of  a  planter.  Several  other  settlements 
were  attempted,  but  were  subsequently  abandoned,  for  various  causes. 
In  1707,  they  commenced  a  prosperous  station  at  Paramaribo. 

Labrador  Missions. — Supposing  that  a  natural  afHnity  subsisted 
between  this  people  and  the  Greenlanders,  the  brethren  commenced 
their  labors  here  in  1752.  This  attempt  failed  ;  but,  in  1770,  a  settle- 
ment was  effected  at  Nain,  by  the  agency  of  Messrs.  Haven,  Drachart, 
and  Jensen. 

South  African  Mission.  —  George  Schmidt  was  the  father  of  this 
mission.  He  commenced  it  in  1737;  but  it  was  afterwards  abandoned 
for  about  fifty  years,  until,  in  1792,  a  permanent  settlement  was  effect- 
ed at  Gnadenthal,  one  hundred  and  thirty-five  miles  east  of  Cape 
Town. 

Note.  —  The  brethren  have  also  had  missions,  at  different  periods, 
in  Asiatic  Russia,  Egypt,  Persia,  Lapland,  Guinea,  Algiers,  Ceylon, 
and  the  Nicobar  Islands;  all  of  which,  for  various  causes,  have  been 
abandoned. 


IP 


MISSIONARY    STATISTICS.' 


335 


ivas  occa« 
and  some 
itei  at  St. 

religion. 

Leonard 

said,  "  if 

je."     Do- 

t,  in  1736, 

.wakened. 

X.    It  was 

missions 
n  1756,  at 
s;  and  at 

,  at  New 
II  the  con- 
Ired  mem- 
ragement, 
[  is  now  a 

I  in  Geor- 
inzendorf. 
lave  since 

nt  in  Gui- 

5  or  1738. 

ttlementa 

MS  causes. 

subsisted 
mmcnced 
a  settle- 
Drachart, 

er  of  this 

bandoned 

rns  efFect- 

of  Cape 

periods, 

Ceylon, 

ave  been 


SUMMARY. 

In  the  year  1840,  the  Moravians  had.  in  the  afore-mentioned  places, 
and  in  South  Africa,  forty-seven  stations  and  out-stations,  one  hun- 
dred and  ninety-seven  missionaries  and  assistants,  seventeen  thousand 
■even  hundred  and  three  communicants,  and  fifly-seven  thousand  two 
hundred  and  iifly-five  souls  under  their  care. 


LONDON  MISSIONARY  SOCIETTT. 

The  extensive  and  splendid  missions  of  this  board  originated  with 
the  Rev.  David  Bogue,  while  on  a  visit  to  London.  From  his  Bugges- 
tions,  the  society  was  formed,  in  1795,  by  several  ministers  of  various 
denominations. 

Sooth  Sea  Islands. — The  society  commenced  their  labors  among 
these  isles  by  sending  out  thirty-six  missionaries,  in  1796,  who  arrived 
safely,  and  commenced  their  duties  at  Otaheite,  Tongataboo,  and  St. 
Christina,  in  March,  1797.  Subsequently,  they  spread  their  influence 
over  nearly  all  the  islands  of  the  Pacific  Ocean.  These  missions  have 
been  eminently  successful. 

New  South  Wales.  —  This  mission  was  begun  by  the  labors  of 
Mr.  Threlkeld,  in  1896,  in  Bahtabee,  on  Lake  Macquaire. 

SoDTH  African  Missions.  —  The  success  of  the  missions  in  the 
islands  of  the  Pacific  and  South  Seas,  turned  their  attention  to  this 
dark  land.  Dr.  Vanderkemp,  who  was  their  first  laborer,  began  his 
labors  on  the  River  Keis  Kamma,  in  CafFraria,  in  1799.  In  1801,  he 
removed  to  Graff  Reinet,  and  preached  to  the  Hottentots  in  that  vi- 
cinity. These  missions  aflerwards  spread  very  widely  among  the 
Caifres  and  Hottentots. 

East  Indian  Missions.  —  The  society's  missions  in  this  mpst  inter- 
esting quarter  of  the  globe  were  commenced  at  Calcutta  and  Chinsura, 
by  the  Rev.  Mr.  Forsyth,  in  1798.  Subsequently,  their  stations  spread 
over  Northern  and  Peninsular  India,  India  beyond  the  Ganges,  into 
China,  Siam,  and  some  of  the  Asiatic  Isles. 

Guiana  and  West  Indies.  —  At  the  request  of  a  pious  Dutch 
planter,  Mr.  Wray  was  sent  to  Demerara,  in  Guiana,  in  1807.  This 
was  the  beginning  of  the  society's  operations  in  South  America. 

Other  Missions.  —  Beside  these,  are  the  Europeai  and  Mediterra- 
nean islands  missions,  which,  though  of  recent  date,  are  promising  in 
their  aspects. 

Education.  —  This  society  has  several  presses  distributed  over  the 
vost  field  occupied  by  their  agents,  by  means  of  which  millions  of 
pages  are  annually  scattered  among  the  people.    They  publish  tracts, 


V   , 


336 


MISSIONARY    STATISTICS. 


parts  of  the  Scriptures,  &c.  4&c.  They  have  also  upwards  of  four 
hundred  native  assistants,  which  are  not  mentioned  in  the  following 
summary.  s      . 

SUMMARY. 

From  the  best  accounts  we  can  obtain,  this  society  had,  in  1840, 
in  Asia,  the  South  Sea  Islands,  Africa,  Guiana,  and  in  Europe, 
about  five  hundred  and  fitly  missionary  stations  and  out-stations,  one 
hundred  and  sixty-four  missionaries,  five  thousand  communicants,  and 
about  twenty-five  thousand  scholars. 


AMERICAN  BOARD  OF  FOREIGN  MISSIONS. 


Missions  in  Asia.  —  The  news  of  the  success  of  English  mission- 
ary enterprise,  seconded  by  the  zeal  and  influence  of  S.  J.  Mills,  origi- 
nated the  germ  of  the  invaluable  labors  of  this  board,  which  was 
organized  in  1810.  Their  first  missions  were  in  Asia.  Bombay  was 
the  scene  of  their  first  labors,  in  the  year  1813,  and  Messrs.  Nott,  New- 
ell, and  Hall,  their  first  missionaries.  From  Bombay  they  extended 
their  influence  to  Ceylon,  in  1816 ;  to  China,  and  South-eastern  Asia, 
and  to  Siam,  in  1830. 

Mediterranean  Missions.  —  These  missions  were  begun  by  send- 
ing out  Messrs.  Parsons  and  Fisk  on  a  voyage  of  research.  The  first 
station  occupied  was  Beyroot,  in  Syria,  in  1823.  To  this,  stations  at 
Malta,  in  Greece,  at  Constantinople,  &c.,  have  been  added. 

Missions  at  the  Sandwich  Islands.  —  A  special  providence 
marked  the  commencement  of  these  missions.  Two  boys,  named 
Obookiah  and  Hopu,  were,  at  their  own  request,  brought  to  America. 
This  gave  rise  to  a  train  of  interesting  circumstances,  which  led  to  the 
commencement  of  the  mission,  in  1820,  by  Messrs.  Bingham,  Thurs- 
ton, and  others.  Vast  success  has  attended  this  mission,  especially 
of  late. 

North  American  Indian  Missions.  —  These  were  commenced  in 
1816,  among  the  Cherokees,  by  the  Rev.  C.  Kingsbury.  The  Choc- 
taws,  the  Chickasaws,  the  Osages,  and  other  tribes,  have  since  sharec 
the  labors  of  the  board.  The  late  unhappy  removal  of  the  Cherokee 
nation  has  done  much  towards  the  prostration  of  missionary  success 
among  that  interesting  but  deeply-injul-ed  tribe. 

Missions  in  Africa.  — The  efforts  of  the  board  in  this  quarter  of 
the  globe  are  of  recent  date.     Only  seven  years  have  elapsed  since  their 
commencement.     Some  native  towns  on  the  western  coast,  and  a  nu 
mcrous  aboriginal  tribe  called  the  Zulus,  on  the  south-east  shore,  are 
the  chief  objects  of  their  labors  at  present.    This  field  is  considered  very 


1 


MlfSIONAIlT    STATISTICS. 


337 


ds  of  four 
following 


d,  in  1840, 
in  Europe, 
ations,  one 
licants,  and 


iNS. 

sh  mission- 
Mills,  origi- 
which  was 
tombay  was 
Nott,  New- 
sy extended 
istern  Asia, 

un  by  send- 
.  The  first 
,  stations  at 

I. 

providence 

nys,   named 

,0  America. 

1  led  to  the 

lam,  Thurs- 

especially 

nmenced  id 
The  Choc- 
lince  shared 
e  Cherokee 
ary  success 

quarter  of 
i  since  their 
t,  and  a  nu 
t  shore,  are 

idered  very 


I 


promising,  and  it  is  confidently  believed  that  its  occupation  will  be  one 
efibctual  aid  in  the  great  work  of  regenerating  that  darkened,  Enslaved, 
and  degraded  continent. 

In  1841,  this  board  had  missions  to  the  Zulus  in  South  Africa,  the 
Grebos  in  West  Africa,  to  Greece,  to  Turkey,  Syria,  the  Nestorians 
of  Persia,  the  Independent  Nestorians,  the  Persian  Mahometans,  to  the 
Mahrattas  in  Western  India,  to  Madras  and  Madura  in  Southern  India, 
to  Ceylon,  Siam,  China  Singapore,  Borneo, and  to  the  Sandwich  Islands. 

They  have  missions  to  the  Cherokee  Indians,  the  Choctaws,  Paw- 
nees, to  the  Oregon  Indians,  the  Sioux,  Ojibwas,  Stockbridge  Indians, 
New  York  Indians,  and  to  the  Abenaquis.  ^      , 

,     SUMMARY    OF    FOREIGN    MISSIONS. 

The  number  of  missions  in  this  department  is  seventeen ;  of  sta- 
tions, sixty-one ;  of  ordained  missionaries,  one  hundred  and  eleven, 
five  of  whom  are  also  physicians ;  of  physicians,  seven ;  of  teachers, 
fijgkt;  of  secular  superintendents,  two;  of  printers,  eleven;  of  book- 
binders, one;  of  female  helpers,  married  and  unmarried,  one  hundred 
and  thirty-nine;  —  making  a  total  of  laborers  beyond  sea  from  this 
country  of  two  hundred  and  eighty.  To  these  add  four  native 
preachers,  and  c  hundred  and  thirty-five  other  native  helpers, 
and  the  number  .    jrers  who  are  employed  and  supported  by  the 

board  in  the  misb.  :  j  ^eyond  sea,  is  four  hundred  and  nineteen. 

SUMMARY    OF    INDIAN    MISSIONS. 

Among  the  Indian  nations,  there  are  twenty-five  stations ;  twenty- 
five  missionaries,  two  of  whom  are  physicians ;  two  other  physicians  ; 
five  teachers;  ten  other  male,  and  fifly-nine  female,  assistant  mission- 
aries ;  three  native  preachers ;  and  three  other  native  assistants  ;  —  to- 
tal, one  hundred  and  seven 

GENERAL    SUMMARY. 

The  number  of  the  missions  in  1841  was  twenty-six ;  stations,  eighty- 
five  ;  and  ordained  missionaries,  one  hundred  and  thirty-six,  ten  of  whom 
were  physicians.  There  were  nine  physicians  not  preachers,  thirteen 
teachers,  twelve  printers  and  bookbinders,  and  twelve  other  male  and 
one  hundred  and  ninety-eight  female  assistant  missionaries.  The 
whole  number  of  laborers  from  this  country  was  three  hundred  and 
eiglity-one,  or  sixteen  more  than  were  reported  in  1840.  To  these  we 
must  add  seven  native  preachers,  and  one  hundred  and  thirty-eight 
native  helpers,  which  made  the  whole  number  five  hundred  and  twen 
ty-six,  thirty-nine  more  than  in  1840.  Nino  ordained  missionariei, 
three  male  and  seventeen  female  assistant  missionaries,  have  been 
gent  forth  during  the  year. 

The  number  of  mission  churches  was  fifly-nine,  containing  nipetcen 
29 


m ! 


338 


MISSIONARY    STATISTICS. 


iCf 


thousand  eight  hundred  and  forty-two  members,  of^whdm  four  thou* 
sand  tb\ee  hundred  and  fifty  were  received  the  year  before. 

There  were  fifteen  printing  establishments,  twenty-nine  presses, 
five  type-founderies,  and  fifty  founts  of  type  in  the  native  languages. 
The  printing  for  the  year  was  about  fifty  million  pages;  the  amount  of 
printing  from  the  beginning  is  about  two  hundred  and  ninety  million 
pages.  Twenty-four  thousand  copies  of  the  Missionary  Herald  are 
now  published  monthly,  and  sixty-five  thousand  copies  of  the  Day- 
spring,  a  monthly  paper,  are  also  issued. 

Seven  of  the  tliirty-four  boarding-schools  have  received  the  name  of 
seminaries,  and  these  contam  four  hundred  and  ninety-nine  boys  ;  the 
other  twenty-seven  contain  two  hundred  and  fifty  three  boys  and  three 
hundred  and  seventy-eight  girls  ;  —  making  a  total  of  boarding  schol- 
ars of  one  thousand  one  hundred  and  thirty.  The  number  of  free 
schools  was  four  hundred  and  ninety,  containing  about  twenty-three 
thousand  pupils. 

The  receipts  have  been  two  hundred  and  thirty-five  thousand  one 
hundred  and  eighty-nine  dollars,  and  the  expenditures  two  hundred 
tnd  sixty  eight  thousand,  nine  hundred  and  fifteen  dollars.      \ 


PRESBYTERIAN  BOARD  OF  FOREIGN  MISSIONS. 


'W: 


Until  within  a  few  years,  this  body  of  Christians  united  with  the 
American  board  in  their  operations  among  the  heathen.  A  distinct 
society,  under  the  name  of  the  fVeslem  Foreign  Missionary  Society,  was 
formed  in  1831,  by  the  synod  of  Pittsburg,  which  was  merged  into  tlie 
present  board  in  1837. 

Three  of  the  missions  of  the  board  were  begun  by  this  society,  name 
ly,  the  Western  Africa,  the  Hindoostan,  and  Iowa  and  Sac  missions. 

This  board  is  intending  to  reL'nforce  its  missions,  and  to  occupy 
several  new  stations,  as  soon  as  the  requisite  arrangements  can  be 
made.  Its  main  eiforts  will  be  directed  towards  Hindoostan,  where  it 
has  now  two  presses  in  active  cooperation  with  its  missionaries.  This 
denomination  of  Christians  have  the  following  missions :  —  Iowa 
and  Sac  Indians ;  Chippewa  and  Ottawa  Indians ;  Texas ;  Western 
Africa,  Kroos  ;  Chinese,  Singapore  ;  Siam ;  Northern  India,  Lr.diana  , 
A.Uahabad,  Furrukhabad. 


\ 


SUMMARY. 


This  church  has  now  under  her  care  in  the  fiireign  field,  fifty-seven 
laborers  sent  fVom  her  own  bosom,  twenty-three  of  whom  are  ministers 
of  the  gospel;  besides  eight  native  assistants,  some  of  them  men  of 
kftrnrng,  all  of  them  hopefully  pio^ts,  and  in  difibrent  stages  of  prep 


four  thou* 

ne  presses, 
languages, 
amount  of 
lety  million 
Herald  are 
)f  the  Day- 

the  name  of 
e  boys ;  the 
^8  and  three 
rding  schol- 
iber  of  free 
wenty-three 

lousand  one 
^o  hundred 


SIGNS. 

ed  with  the 

A  distinct 

Society  J  was 

ged  into  the 

iciety,  name 
;  missions. 

to  occupy 
ents  can  be 
Lan,  where  it 
Lories.  This 
jns :  —  Iowa 
is;  Western 
ia,  Lr.diana , 


1,  fifly-seven 
ire  ministers 
lem  men  of 
igcs  of  prep 


MISSIONARY    STATISTICS. 


339 


aration  and  trial  for  the  missionary  work  among  their  own  bonighled 
people.  Through  the  mission  stations  occupied  by  these  brethren, 
the  church  is  brought  in  direct  contact  with  five  different  heathen 
nations,  containing  two  thirds  of  the  whole  human  race.  Annual  ex- 
penditure ;  about  sixty-five  thousand  dollars. 

Tlie  Presbyterian  Domestic  Board  of  Missions  employs  or  aids  two 
hundred  and  sixty  missionaries  and  agents,  who  have  under  their  charge 
about  twenty  thousand  communicants,  and  twenty  thousand  Sabbath 
school  scliolars.  Annual  disbursements  about  thirty-five  thousind 
dollars. 


ENGLISH   BAPTIST  MISSIONARY  SOCIETY. 

East  Indies.  —  A  mission  was  commenced  at  Serampore  in  1793. 
The  English  Baptists  were  just  awakening  to  a  sense  of  their  responsi- 
bility for  the  conversion  of  the  world,  when  Dr.  Thomas  arrived  in 
London,  to  solicit  missionnry  aid  for  Hindoostan.  The  society  took 
him  under  their  patronage,  and  sent  hitn  back  in  company  with  Dr. 
Gary.  Afler  laborinjr  succt^ssfuUy  in  various  places,  in  1800  Dr.  Gary 
removed  to  Serampore,  which  thenceforward  became  a  central  station. 

West  Indian  Missions.  —  In  1814,  a  mulatto  preacher,  named 
Baker,  requested  this  society  to  send  a  missionary  to  Jamaica.  In 
compliance  with  this  request,  Mr.  I.  Rowe  was  sent  out,  who,  afler 
aboring  with  pleasing  success,  died  j  and,  in  1815,  the  society  sent  out 
Mr.  Gomperc  and  assistants,  who  established  a  mission  in  Kingston. 
This  was  the  origin  of  the  Baptist  missions  in  the  West  Indies. 

So.UTH  American  Mission.  —  On  a  representation  to  the  society, 
that  nmch  good  might  be  done  among  the  negro  population  and  the 
Indians  in  and  around  Honduras,  in  the  Bay  of  Mexico,  the  society,  in 
1822,  sent  out  Mr.  J.  Bourne,  who  succeeded  in  establishing  a  church 
and  congregation. 

South  African  Mission.  —  In  1831,  Rev.  W.  Davies  was  sent  to 
Graham's  Town,  at  the  urgent  solicitation  of  some  Baptists,  resident 
at  that  place. 

SUMMARY. 

This  society  have,  in  Asia,  the  Asiatic  Islands,  West  Indies,  South 
America,  and  South  Africa,  one  hundred  and  twenty-nine  stations  and 
out-stations,  one  hundred  and  thirty-four  missionaries  and  assistants, 
twenty-two  thousand  four  hundred  and  eighty-eight  communicants, 
and  seventeen  thousand  seven  hundred  and  thirty -five  scholars.  This 
statement  does  not  contain  the  full  amount  of  their  labors  to  the 
present  year. 


y 


34U 


MISSIONARY    STATISTICS. 


AMERICAN   BAPTIST  BOARD   OF  FOREIGN   MISSIONS. 


',•'?# 


P  n 

I" 
tijll 


M 


iiiil 


ill  :, 
lij'-. 

1   I 


Missions  in  Asia. —  Rev.  A.  Judson  may  be  said  to  be  the  father 
of  Baptist  missions  in  this  country,  and,  indeed,  of  the  missionary 
labors  of  this  society.  It  was  his  conversion  to  the  principles  of  the 
Baptists,  while  a  missionary  of  the  American  board  in  India,  that 
roused  them  to  action.  He  commenced  his  labors  under  discouraging 
circumstances,  at  Rangoon,  in  the  Burman  empire,  1813.  Since  then 
the  operations  of  this  board  have  become  very  e.vtensive,  embracing 
immense  portions  of  the  Burman  empire,  Siam,  &c.  Asia  is  their 
principal  mission  field,  and  tiiey  have  laid  sure  foundations  for  the 
evangelization  of  many  parts  of  that  benighted  clime. 

Indian  Missions.  —  An  impression,  made,  no  doubt,  by  divine 
influence,  of  the  importance  of  missions  to  this  people,  led,  in  1817, 
to  the  appointment  of  J.  M.  Peck  and  J.  E.  Welch  to  be  missionaries 
to  the  North  American  Indians.  J.  M.  Peck  commenced  their  first 
Indian  mission  among  the  Cherokees  in  1818.  Many  tribes  are  now 
embraced  by  the  labors  of  tiie  board,  and  although  the  progress  of 
truth  has  been  slow  among  the  ''  red  men,"  yet  the  board  have  cause 
to  rejoice  over  their  Indian  missions. 

African  Mission. — This  mission  was  commenced  by  the  offer  of 
L.  Gary  and  C.  Teage,  colored  men,  to  become  the  messengers  of 
the  churches  in  this  work.  They  commenced  their  duties,  in  18*.21,  at 
Liberia,  where  the  board  continues  its  efforts  for  the  redemption  of 
Africa,  with  some  success,  chiefly  among  the  Bassas. 

European  Missions.  —  These  missions  were  commenced  in  1832. 
Professor  Chase  was  sent  to  explore  the  kingdom  of  France,  and  the 
Rev.  J.  C.  Rostan  commenced  a  course  of  evangelical  demonstrations 
at  Paris ;  since  which,  Germany  and  Greece  have  shared  the  atten- 
tion of  the  board.     These  are  missions  of  the  first  importance. 

GENERAL    SUMMARY. 

This  board  have  missions  as  follow :  —  In  North  America,  to  the 
Ojibwas,  near  Lake  Superior;  the  Ottawas,  in  Michigan;  Oneidas,  in 
New  York;  Otoes,  near  the  junction  of  Missouri  and  Platte  Rivers; 
Shawanoes,  including  the  Delawares,  Putawatomies,  and  Western 
Ottawas,  in  the  Indian  Territory  ;  Cherokees,  Creeks,  and  Choctaws, 
in  the  Indian  Territory.  In  Europe,  they  have  missions  to  France, 
Germany,  Denmark,  and  Greece ;  —  to  the  Bassas,  in  West  Africa ;  — 
in  Asia,  to  Burmah  and  the  Karenx ;  to  Siam  and  China,  Arracan, 
Asam,  and  to  the  Teloogoos. 

The  number  of  Indian  missions  is  r  it;  stalions  and  out-stations, 
sixteen;  missionaries  and  assistant  r  isk. varies,  twenty -eight;  native 
teMRtants,  ten;  churches,  sixteen;   baptisms  reported  the  last  year, 


missionart  statistics. 


341 


ISSIONS, 

;  the  father 
missionary 
iples  of  the 
India,  that 
iscouraging 
Since  then 
,  embracing 
isia  is  their 
ions  for  the 

,  by  divine 
led,  in  1817, 
missionaries 
id  their  first 
bes  are  now 
progress  of 
i  have  cause 

the  offer  of 
essengers  of 
s,  in  18-21,  at 
demption  of 

ced  in  1832. 
nee,  and  the 
monstrations 
the  atten- 
nee. 


rica,  to  the 
Oneidas,  in 
atte  Rivers; 
nd  Western 
d  Choctaws, 
s  to  France, 
st  Africa ;  — 
na,  Arracan, 

out-stations, 
ight;  native 
le  last  year, 


two  hundred  and  seventy-one ;  present  number  of  church  members^ 
one  thousand  three  hundred  and  twenty-four ;  schools,  seven ;  scholars, 
one  hundred  and  ninety-two. 

The  number  of  European  missions  is  three ;  stations  and  out-stations, 
twenty ;  missionaries  and  assistant  missionaries,  seven ;  native  preach- 
ei:i  and  assistants,  twenty-three ;  churches,  twenty-seven ;  baptisms 
the  past  year,  one  hundred  and  eighty-seven ;  church  members,  five 
hundred  and  fifly-eight.  •■  -.   ■ 

In  the  mission  to  West  Africa  there  are  two  stations,  five  missiona- 
ries and  assistant  missionaries,  one  nati\  ,t.  two  churches  of 
twenty-five  members,  and  two  schools  conthuiin^      ;hty-five  scholars. 

The  number  of  the  Asiatic  missions  is  eight;  stations  and  •)<.. 
stations,  sixty-two;  missionaries  and  assistant  missionaries,  fiily-niue; 
native  assistants,  seventy-seven;  churches,  thirty-two;  baptisms  the 
past  year,  three  hundred  and  seventeen ;  church  members,  one  thou- 
sand eight  hundred  and  two ;  schools,  thirty-five  ,  scholars,  five  hun- 
dred and  sixty. 

Grand  total,  twenty  missions,  one  hundred  stations  and  out-stations, 
ninety-nine  missionaries  and  assistant  missionaries,  one  hundred  and 
eleven  native  preachers  and  assistants,  seventy-seven  churches,  seven 
hundred  and  eighty  baptisms  the  past  year,-  more  than  three  thousand 
seven  hundred  members  of  mission  churches,  forty-four  schools,  and 
eight  hundred  and  seventy-seven  scholars. 

The  annual  expenditure  of  the  board  is  about  eighty  thousand  doL- 
lars. 


FREE-WILL  BAPTISTS. 

This  flourishing  class  of  Christians  have  not,  until  recently,  directed 
their  efforts  to  a  foreign  field.  They  now  occupy  one  station  in  Orissa, 
where  they  have  two  missionaries  with  their  ladies.  Two  other  mis- 
sionaries are  about  being  located,  for  which  purpose  funds  are  now 
provided. 

— ♦— 


EPISCOPAL  MISSIONS. 

The  Church  of  England  has  been  actively  engaged  in  missionary 
operations  since  the  year  1698,  when  the  "  Society  for  Promoting 
Christian  Knowledge"  was  formed.  In  1701,  the  "Society  for  the 
Propagation  of  the  Gospel  in  Foreign  Parts "  was  instituted.  The 
"Church  Missionary  Society"  was  established  in  1800.  These  socie- 
ties are  still  in  active  and  vigorous  operation.  They  have  missionp  ih 
29* 


■0 


?n 


f 


I  i  / 


342 


u 


MISSIONARY    STATISTICS. 


every  quarter  ot  the  globe,  and  their  annual  expenditures,  for  the  prop, 
agation  of  the  Gospel,  amount  to  about  one  million  three  hundred  and 
seventeen  thousand  three  hundred  and  fifly-six  dollars.  *  '■ 

The  Episcopal  Church  in  the  United  States,  established  a  Domestic 
and  Foreign  Missionary  Society  in  1820 ;  and  the  General  Convention 
of  1835  resolved.  That  the  Church  itself  was  the  missionary  society, 
and  that  every  member  of  the  Church,  by  baptism,  was,  of  course,  bound 
to  support  her  missions.  The  missionary  field  was  declared  tr  be  the 
\uoRLO ;  domestic  missions  being  those  establish(  '  within  the  territory 
of  the  United  States,  and  foreign  missions  those  without  that  territory. 
At  each  triennial  meeting  of  the  General  Convention,  a  Board  of  Mis- 
sions, consisting  of  about  one  hundred  members,  is  selected  from  the 
different  dioceses.  This  Board  has  the  general  supervision  of  all  the 
missionary  operations  of  the  Church,  and  meets  annually,  or  oflener, 
if  necessary. 

There  are  two  standing  committees  of  this  Board,  —  the  Committee 
for  Domestic  Missions  and  the  Committee  for  Foreign  Missions^  to 
whom,  during  the  recess  of  the  Board,  the  care  and  management  of  the 
missions  is  confided.  This  Society  now  has  under  its  charge  one  hun- 
dred and  forty-five  domestic,  and  twelve  foreign  stations,  employing 
eighty-five  domestic  and  eleven  foreign  missionaries,  and  also  eighteen 
teachers  and  assistants  in  the  foreign  stations. 

The  expenditures  of  this  Board,  for  the  year  1841,  were  sixty-one 
thousand  five  hundred  and  eighty-six  dollars  and  thirty-seven  cents. 
This  Society  has  missionary  stations  in  Athens,  Crete,  Constantino- 
ple, China,  (Maca,)  Cape  Palmas  and  other  stations  in  Western  Africa, 
and  in  Texas. 


SOCIETY   FOR  PROPAGATING  THE   GOSPEL  AMONG 
THE  INDIANS  AND  OTHERS. 

This  society  derived  its  origin  among  the  Puritans,  in  England,  in 
1648.  The  charter  under  which  it  now  acts  was  granted  by  the  legis- 
lature of  Massachusetts,  in  1687.  Its  list  of  past  and  present  members 
in  1840,  comprised  one  hundred  and  twenty-five  names  of  the  most 
eminent  divines,  jurists,  and  laymen  in  Massachusetts,  in  which  state 
the  operations  of  the  society  are  chiefly  confined.  The  funds  of  this 
society,  in  1840,  amounted  to  thirty-six  thousand  three  hundred  and 
eighty-seven  dollars,  the  income  of  which  is  annually  expended  fox 
the  "propagati9n  of  the  gospel  "  among  the  needy  and  destitute. 

In  conformity  with  the  spirit  and  design  of  this  ancient  and  ven- 
erable society,  all  measures  in  any  degree  of  a  party  or  sectarian  char- 
acter, are  scrupulously  avoided. 


Pl|l 


MISSIONARY    STATISTICS. 


343 


■i^ 


br  the  prop 
lundred  and 

d  ; 

1  a  Domestic 
Convention 
ary  society, 
>urse,  bound 
d  tr  be  THE 
Lhe  territory 
lat  territory. 
)ard  of  Mia- 
;d  from  the 
}n  of  all  the 
,  or  oftener, 

e  Committee 
Missions,  to 
;ment  of  the 
ge  one  hun- 
I,  employing 
,lso  eighteen 

re  sixty-one 

{even  cetits. 

bnstantino- 

itern  Africa, 


AMONG 


England,  in 
by  the  legis- 
nt  members 
of  the  most 
which  state 
ilinds  of  this 
lundred  and 
xpended  foi 
tstitute. 
nt  and  ven- 
Btarian  char* 


WESLEY  AN  OR  ENGLISH  METHODIST  MISSIONARY 

SOCIETY.  -     . 

Scarcely  had  Mr.  Wesley  raised  the  standard  of  Methodism  in 
England,  before  he  turned  his  attention  to  the  wants  of  other  lands. 
America  presenting  a  vast  f^eld  for  missionary  labor,  he  sent  over 
Richard  Boardman  and  Joseph  Pilmore,  in  17C9.  These  were  the  first 
Methodist  iiiissionaries.  From  their  labors  the  Metliodist  Episco- 
pal church  in  the  United  States  gradually  came  into  being.  Dr.  Coke 
was  predrainently  useful  in  establishing  missions  in  various  places. 
This  society  was  organized  in  1817. 

West  Indies.  —  A  peculiar  providence  marked  the  commencement 
of  this  mission.  Dr.  Coke,  with  three  preachers,  was  proceeding  to 
Nova  Scotia,  in  September,  1786,  but  was  driven,  by  stress  of  weather, 
to  Antigua.  Finding  a  number  of  serious  persons  there,  he  preached 
Jesus  to  them,  and  bj'  his  labors  laid  the  foundation  for  extensive 
missions. 

British  North  America.  —  About  1779,  several  Methodist  emi- 
grants were  the  means  of  awakening  many  souls.  Among  these  was 
Mr.  Black,  who,  after  laboring  for  some  time  with  zeal  and  success, 
was  appointed  the  superintendent  of  the  mission  in  British  North 
America.  This  mission  embraces  Nova  Scotia,  New  Brunswick,  Can- 
ada, Newfoundland,  and  Honduras. 

Missions  in  Asia. — The  plan  of  establishing  missions  in  Asia  origi- 
nated with' Dr.  Coke;  and,  in  1813,  he  sailed,  with  Messrs.  Hai<rard, 
Clough,  Ault,  Erskine,  Squance,  and  Lynch,  for  Ceylon.  Unfortu 
nately,  he  died  on  the  passage.  The  brethren,  after  many  trials, 
reached  Ceylon,  and  commenced  their  labors  at  Jaffna,  Batticaloa,  and 
Matura.  From  Ceylon,  the  society  directed  its  attention  to  continen- 
tal India,  where  their  labors  have  become  very  extensive. 

Missions  in  South  Africa.  —  These  missions  were  begun  in  1816, 
by  Rev.  Barnabas  Shaw,  among  the  Namaquas,  a  tribe  of  Hottentots. 
These  missions  have  subsequently  spread  over  large  portions  of  this 
benighted  land. 

Missions  in  the  South  Seas.  —  These  missions  include  the 
Friendly  Isles,  New  Zealand,  New  South  Wales,  &c.  They  were 
commenced  at  the  latter  place,  in  1815,  by  Mr.  Leigh,  who  began  his 
duties  and  labors  at  Sydney,  with  favorable  auspices  and  good  success. 

Missions  in  the  Mediterranean.  —  These  were  commenced  in 
Gibraltar,  in  1804,  by  Mr.  McMullen,  who  died  a  few  days  after  begin- 
ning his  labors.  The  mission  was  then  suspended  until  1808,  wlien 
Mr.  William  GrifHth  was  appointed  to  its  charge.  Besides  this  mis- 
sion, the  Methodists  have  stations  at  Malta,  Alexandria,  and  Zante. 

Missions  in  Europe.  —  These  missions  embrace  the  labors  of  the 
■ociety  in  Sweden,  France,  Germany,  Ireland,  and  the  Norman  and 


IP^'I 


\» 


344 


MISSIONARY    STATISTICS. 


Shetland  Isles.  Notwithstanding  many  obstacles,  arising  from  intoK 
erance,  ignorance,  or  superstition,  the  good  work  progresses  at  thes* 
missions. 

SUMMARY. 

In  1840,  this  society  had,  in  the  West  Indies,  fifly  missiontiry  stations; 
in  British  North  America,  eighty-four  stations ;  in  Asia,  twenty-two , 
in  the  South  Seas,  twenty-five;  in  Africa,  thirty-one;  and  in  Europe, 
forty-two  stations.  In  all  these  countries  the  society  had  two  hundred 
and  fifly-four  stations,  six  hundred  and  twenty-three  missionaries  and 
teachers,  seventy-two  thousand  seven  hundred  and  twenty-four  com- 
municants^ and  fifty-six  thousand  five  hundred  and  twenty-two  scholars 


ff'  it 


MISSIONS  OF  THE  METHODIST  EPISCOPAL  CHURCH. 

I.    Foreign  Missions. 

1.  7%e  Liberia  Mission  was  commenced  in  1833,  by  the  Rey.  M.  B. 
Cox,  who,  in  a  few  short  months  after,  was  called  to  his  eternal  reward. 
His  dying  language  was,  **  Though  a  thousand  fall,  Africa  must  not  be 
given  up."  Five  other  missionaries  have  fallen  in  the  same  field. 
The  Liberia  mission  now  includes  an  annual  conference  of  seventeen 
preachers,  all  colored,  except  the  superintendent  and  the  two  brethren 
recently  sent  out.  It  has  a  membership  of  nearly  one  thousand,  of 
whom  one  hundred  and  fifty  are  natives.  There  are  thirteen  day 
schools,  in  which  from  five  hundred  to  six  hundred  children  are  in- 
structed, (of  whom  about  forty  are  natives,  preparing  for  future  useful- 
ness,) fourteen  churches,  eight  mission-houses,  three  school-houses, 
one  academy,  (a  stone  building,)  and  one  printing-office.  Total  of 
missionaries,  male  and  female,  twenty-four. 

2.  The  Oregon  Mission.  —  This  mission  was  commenced  by  Rev. 
Messrs.  Jason  and  Daniel  Lee,  and  now  numbers  twenty-one  mission- 
aries, iiisluding  preachers,  teachers,  physicians,  farmers,  mechanics, 
&c.  1  he  greater  part  of  these  were  sent  out  in  1840,  making,  with 
their  wives  and  children,  about  fifty  souls  —  the  largest  missionary  ex- 
pedition going,  at  one  time,  from  this  country.  They  are  now  laying 
the  foundations  of  their  future  work. 

3.  The  Texas  Mission  was  commenced  by  Rev.  Dr.  Ruter,  assisted 
by  two  young  preachers,  who  accompanied  him  to  that  country  in  1837. 
An  annual  conference  was  established  in  this  mission  field  in  1840, 
which  now  includes  three  regular  presiding  elders'  districts,  and 
eighteen  stations  and  circuits.  It  numbers  twenty-three  travelling 
preachers,  thirty-six  local  preachers,  (i.  e.,  lay  preachers,  who  support 
themselves,  and  preach  as  they  have  opportunity )  and  two  thousand 


iliiili 


MISSIONARY    STATISTICS. 


345 


rom  intok 
IS  at  theaa 


{T  stations; 
enty-two , 
a  Europe, 
o  hundred 
naries  and 
four  com- 
0  scholars 


■even  hundred  and  ninety-five  members. 
Rutersville. 


There  is  a  college    at 


HURCH. 


[ley.  M.  B. 
nal  reward, 
lust  not  be 
Mime  field. 
I  seventeen 
o  brethren 
Dusand,  of 
irteen  day 
en  are  in- 
ure useful- 
ool-bouses, 
Total  of 

d  by  Rev. 
mission- 
nechanics, 
king,  with 
lionary  ex- 
low  laying 

;r,  assisted 
ry  in  1837. 
d  in  1840, 
riots,  and 
travelling 
0  support 
thousand 


11.    Domestic  Missioirs.  ^. 

1  German  Missions.  —  The  first  German  mission  was  established 
in  Cincinnati,  in  1835,  by  Rev.  William  Nast.  There  are  now  seven- 
teen German  misfions,  containing  about  one  thousand  members,  in  the 
states  of  Ohio,  Pennsylvania,  Kentucky,  Indiana,  Illinois,  Missouri,  and 
New  York.  A  German  paper  is  published  at  Cincinnati,  called  7%8 
Christian  apologist,  having  eleven  hundred  subscribers. 

2.  Indian  Missions  — There  are  eighteen  missions,  and  one  manual 
labor  school,  among  the  Indians  located  within  the  bounds  of  Rock 
River,  Michigan,  Holston,  Missouri,  Mississippi,  and  Arkansas  con- 
ferences. These  now  include  two  thousand  six  hundrr^d  and  seventeen 
native  ciiur^h  members.  . 

3.  Missions  among  the  Slaves. — There  are  forty-seven  of  these  mis- 
sions in  successful  operation,  including  twelve  thousand  three  hundred 
and  ninety-three  in  church  fellowship. 

4.  Missions  in  Destitvte  Portions  of  the  Country.  —  Tliere  are  one 
hundred  and  eight  domestic  missions  of  this  kind,  which  embrace 
twenty-three  thousand  nine  hundred  and  fifly-eight  church  members. 

AGGREGATE. 

Foreign  missions  —  sixty-three  missionaries,  four  thousand  three 
hundred  and  seventeen  church  members.  —  Domestic  missions  —  one 
hundred  and  seventy-eight  missionaries,  forty-one  thousand  church 
members.  —  Total  —  two  hundred  and  forty-one  missionaries,  forty-five 
thousand  three  hundred  and  seventeen  church  members. 

The  whole  amount  of  missionary  money  collected  for  the  year  ending 
April  20,  1842,  is  one  hundred  and  five  thousand  two  hundred  and 
eighty-one  dollars;  expended,  one  hundred  and  forty-nine  thousand 
and  sixty-five  dollars. 


SEVENTH-DAT  BAPTIST  MISSIONARY  SOCIETY. 

The  operations  of  this  society  are  confined  to  the  occasional  as- 
sist mce  of  destitute  churches  at  home.  It  employs  six  agents  and 
missionaries.  Its  receipts  for  1838  were  one  hundred  and  eighty-six 
dollars. 

The  Seventh-Day  Baptists  have  also  a  Society  for  the  Promotion  oj 
Christianity  among  the  Jews,  at  home  and  abroad.  It  was  orsranized 
«  1838 


ill'.. 


\\ 


346 


MISSIONARY    STATISTICS. 


FRENCH   PROTESTANT  MISSIONARY  SOCIETY. 

This  society  was  formed  in  1822,  at  the  house  of  S.  V.  S.  Wilder 
Esq  ,  an  American  merchant,  then  residing  in  Paris.  It  has  a  seminary 
for  the  preparation  of  students.  In  1829,  it  sent  out  three  missionaries 
to  their  first  field  of  labor,  among  the  French  emigrants  of  South 
Africa,  and  among  the  surrounding  tribes.  It  had,  in  1839,  in  South 
Africa,  seven  stations,  twelve  missionaries,  about  one  hundred  con- 
verts,  and  five  hundred  scholars. 


NETHERLANDS  MISSIONARY    SOCIETY. 

The  principal  labors  of  this  society  are  expended  in  Dutch  India 
and  in  Siam.  In  Dutch  India  they  have  eighteen  missionaries,  at 
thirteen  stations.  Of  the  success  of  this  society,  little  is  known  in  this 
country.  ». 


SCOTTISH   MISSIONARY  SOCIETY. 

This  society  was  established,  in  1796,  by  the  members  of  the  Epis- 
copal church  in  Edinburgh.  It  has  had  missions  in  Tartary,  Asia,  and 
the  West  Indies.     Some  of  them  are  still  sustained. 


M 


^liti 


GERMAN  MISSIONARY  SOCIETY. 

This  society  was  preceded  in  its  formation  by  the  Missionary  Sem- 
inary at  B&sle,  in  1816.  In  1821,  the  Missionary  Society  was  formed 
by  the  various  pastors  and  churches  of  the  surrounding  country,  under 
■he  encouragement  of  Dr.  Steinkopff.  The  scene  of  their  first  labors 
was  among  the  German  colonies  in  Asiatic  Russia,  in  1822,  wlicn 
seven  missionaries  were  sent  to  prepare  the  way  of  the  Lord  in  that 
important  field.  Others  followed,  and  their  mission  was  beginning  to 
promise  great  results,  when,  in  1837,  by  a  ukase  from  the  emperor  of 
the  Russias,  they  were  required  to  abandon  their  work. 

In  1828,  they  commenced  a  mission  at  Liberia.  Death  became  their 
opponent  here,  and  seven  of  their  missionaries  died  through  the  sick- 
liness of  the  climate.     Two  missionaries  are  still  laboring  in  that  field. 

They  have  seven  missionaries  in  Hindoostan,  who  occupy  two  sta- 
tions,—  Mangalore  and  Dharwar.  They  expect  to  establish  another, 
shortly,  at  Hoobly,  for  which  five  missionaries  have  been  sent  out. 
There  are  several  schools,  and  one  seminary,  ponnected  with  these 
ftationi. 


5- 


ETY. 

S.  Wilder 
a  seminary 
nisflionariefl 
B  of  South 
9,  in  South 
ludred  con- 


r 


MISSIONARY    STATISTICS. 


CHURCH  OF  SCOTLAND  MISSIONS. 


347 


These  misaions  appear  to  be  of  recent  date.  Moat  of  their  labor  ia 
ejcpendeti  on  Asia. 

Calcutta,  jBombay,  Poonah,  and  Madras,  are  their  principal  stations. 
Their  missionaries  devote  a  large  portion  of  their  efforts  to  the  promo< 
tion  of  education. 


'*-■■ 


I. 

[)utch  India 
sionaries,  at 
nown  in  this 


of  the  Epis- 
y,  Asia,  and 


RHENISH  MISSIONARY  SOCIETY. 

The  suc.osses  of  the  London  Missionary  Society  inspired  the  pious 
inhabitants  of  the  valley  of  the  Rhine  with  an  ardent  wish  to  imitate 
their  zeal.  Under  this  impulse,  a  society  was  formed,  in  1828,  at  V'ar- 
men,  on  the  Rhine,  by  a  union  of  the  previously-formed  societies  of 
Barmen,  Elberfield,  Cologne,  and  Wesel. 

Messrs.  Gottlieb,  Leipold,  Zahn,  and  Wurmb,  were  among  their 
earliest  missionaries.  Wuimb  was  formerly  a  soldier.  He  fought  in 
the  battle  of  Leipsic  as  lieutenant,  and  obtained  two  medals  of  honor. 
He  next  studied  me(|icine,  and  gained  a  diploma ;  and  when  he  became 
a  subject  of  religious  influence,  he  laid  all  his  honors  and  learning  at 
the  foot  of  the  cross.  He  began  his  labors  at  Wupperthal,  in  South 
Africa,  in  which  country  are  several  missionaries,  and  four  stations. 


lionary  Sem- 
was  formed 

antry,  under 

first  labors 

1822,  when 

lord  in  that 

leginniiig  to 
emperor  of 

jecame  their 
gh  the  sick- 
in  that  field, 
upy  two  sta- 
ish  another, 
en  sent  out. 
with  these 


MISSIONS  OF  THE  ROMAN  CATHOLIC  CHURCH. 

We  regret  that  it  is  not  in  our  power  to  record  the  missionary  efforts 
of  the  Roman  Catholics.  Suffice  it  to  say  that  their  missions  extend 
to  all  countries,  and  that  they  are  ardent  in  their  zeal,  indefatigable  in 
their  labors,  and  unsparing  in  their  expenditures,  in  the  propagation  of 
the  doctrines* of  this  ancient  church. 


JEWS'   MISSIONARY   SOCIETY. 

This  association  was  formed  in  England,  in  1808.  It  is  patronized 
chiefly  by  ministers  and  members  of  the  e  tablished  church.  It  has 
forty-nine  missionaries  and  agents,  who  occupy  twenty-three  stations 
in  Asia  and  Europe.  Of  these  missionaries,  twenty-four  are  Jewish 
converts.  Its  receipts  in  1839  were  upwards  of  eighty  thousand  dol« 
lars.  Three  or  four  thousand  Jews  have  been  converted,  by  this  and 
other  instrumentalities,  within  a  few  years. 


pi 

s 


348 


MISSIONARY    STATISTICS. 


In  England,  there  is  an  institution  for  the  purpose  of  receiving  Jcvr 
ieh  converts,  and  teaching  them  a  trade.     A  considerable  number  havs 
enjoyed  its  privileges. 


1  * 


t     'I 


Ih. 


INDIANS. 

As  great  efforts  are  making,  by  almost  all  classes  of  Christians  to 
spread  the  benign  influence  of  the  gospel  among  the  red  men  on  our 
borders,  it  may  not  be  amiss  to  state  their  locations,  numbers,  &c.  &c 

Mr.  McCoy,  in  his  valuable  "  Annual  Register  of  Indian  Affairs," 
published  at  Shawanoe,  in  the  Indian  Territory,  makes  many  impor 
tant  statements  respecting  this  highly-interesting  people. 

He  says  that  the  number  of  Indians  north  of  Mexico  may  be  fairly 
estimated  at  one  million  eight  hundred  thousand.  He  estimates 
the  population  of  the  tribes  east  and  west  of  the  Mississippi  as 
follows :  — 

TRIBES    EAST    OF    MISSISSIPPI    RIVER. 


Indians  in  New  England  and 

New  York, 4,715 

Indians  from  New  York,  at 

Green  Bay, 725 

Wyandots,    in     Ohio    and 

Michigan, 623 

Miamies, 1,200 

Winnebagoes, 4,591 

Chippewas, 6,793 

Ottawas  and  Chippewas  of 

Lake  Michigan, 5,300 

TRIBES   WEST    OF 

Sioux,   27,500 

lowas,   1,200 

Sauks  of  Missouri, 500 

Sauks  and  Foxes, 6,400 

Assinaboines, 8,000 

Crees,   3,000 

Camanches,   7,000 

Crows, 4,500 

Arrepahas,  Kiawas,  &c.,  .  1,400 

Caddoes, 800 

Snake    and    other    tribes 


Chippewas,   Ottawas,   and 

Putawatomies, 8,000 

Futawatomies, .1 ,400 

Menominees, 4,200 

Creeks, 22,668 

Cherokees, 10,000 

Chickasaws, 5,429 

Choctavvs, 3,500 

Seminoles, 2,420 

Appalachicnlns 340 

Total,  81,904 

MISSISSIPPI    RIVER. 

within  the  Rocky  Moun- 
tains,   20,000 

Gros-ventres, 3,000 

Arrekaras, 3,000 

Cheyennes 2,000 

Minatareos, 1,500 

Mundans,    1 ,500 

Black  Feet 30,0(;'0 

Tribes     west     of    Rocky 

Mountains, 80,000 

Total,  201,300 


MISSIONART    STATISTICS. 


349 


ving  Jenr 
nber  hava 


Thi  above  tribes,  although  within  the  territory  of  the  United  Statei, 
are  not  within  what  is  commonly  called  the  Indian  Territory. 

Mr.  McCoy  states  the  names  and  numbers  of  the  indigenous  and 
emigrant  tribes  within  the  Indian  Territory,  so  called,  as  follow  :  — 


INDIGENOUS   TRIBES. 


iatians  to 
in  on  our 
I,  &c.  &c 

I  Affairs," 
iny  impor 

Y  be  fairly 

estimates 

nssippi   as 


ind 

.  8,000 
.  1,400 
.  4,200 
.  22,(i68 
.  10,000 
.  5,42f> 
.  3,500 
.  2,420 
.        340 

t&l,  81,904 


un- 


cky 


20,000 
3,000 
3,000 
2,000 
1,500 
1,500 

30,000 

80,000 


al,  201,300 


Osage, 5,510 

Kauzau,  or  Kansas, 1,684 

Otoe  and  Missouria, 1 ,600 

Omaha, 1,400 


EMIGRANT 

Choctaw, 15,000 

Cherokee, 4,000 

Creek, 3,600 

Seneca  and   Shawanoe  of 

Neosho, 462 

Wea, 225 

Piankasha, 119 

Peoria  and  Kaskaskias,. ..  135 

Ottawa, 81 


Pawnee,   10,000 

Puncah, 800 

Quapau, 450 

Total,  21,444 

TRIBES. 

Shawanoe  of  Kauzau  Riv- 
er   764 

Delaware, 856 

Kickapoo, 603 

Putawatomie, 444 


Emigrant, 26,289 

Indigenous, 21 ,444 

Total,  47,733 


Among  the  population  of  the  emigrant  tribes  are  included  thirteen 
hundred  and  fifty  negro  slaves. 

Mr.  McCoy  estimates  that,  of  the  one  million  eight  hundred  thou- 
sand Indians  in  North  America,  about  seventy  thousand  may  be  classed 
with  civilized  man,  having  in  greater  or  less  degrees  advanced  towards 
civilization. 

By  the  Indian  Territory  is  meant  the  country  within  the  following 
limits,  viz. :  Beginning  on  Red  River,  on  the  Mexican  boundary, 
and  as  far  west  of  the  state  of  Arkansas  as  the  country  is  habitable; 
thence  down  Rpd  River,  eastwardly,  along  the  Mexican  boundary  to 
Arkansas ;  thence  northwardly,  along  the  line  of  Arkansas,  to  the 
state  of  Missouri ;  thence  north,  along  its  western  line,  to  Missouri 
River;  thence  up  Missouri  River  to  Puncah  River;  thence  westerly 
as  fur  as  .the  country  is  habitable;  thence  southwardly  to  the  place  of 
beginning. 

30 


I*. 


BIOGRAPHICAL    SKETCHES 


mu 


OF    THE 


FATHERS    OF    THE    REFORMATION,    FOUNDERS    OF   SECTS. 

AND    OF    OTHER    DISTINGUISHED    INDIVIDUALS 

MENTIONED    IN    THIS    VOLUME. 


f ' 


''I 


m. 


JOHN  WICKLIFFE, 

a  celebrated  doctor,  professor  of  divinity  at  Oxford,  and 
deservedly  considered  as  the  forerunner  of  Luther  in  the 
reformation.  He  vi'as  born  at  Wickliffe,  in  Yorkshire,  about 
1324,  and  educated  at  Queen's  College,  and  afterwards  at 
Merton,  Jind  in  1361  raised  to  the  mastership  of  Baliol  Col- 
lege. In  1365,  he  was  made,  by  the  scholars,  head  of  Can- 
terbury Hall,  just  founded  at  Oxford  by  Archbishop  Islip ;  but 
his  elevation  was  opposed  by  the  monks,  and  Langham,  the 
next  primate ;  and  the  pope,  to  whom  the  dispute  was  re- 
ferred, displaced  him  and  his  secular  associates.  Thus  dis- 
graced by  violence,  he  retired  to  his  living  at  Lutterworth,  in 
Leicestershire,  meditating  revenge  against  the  authors  of  his 
unjust  privation.  In  the  works  of  Marsilius  of  Padua,  and 
other  bold  writers,  he  found  ample  room  to  indulge  his  op- 
position ;  and,  well  aware  of  the  popularity  of  attacking  a 
foreign  power,  which  overawed  the  throne,  and  submitted  the 
industry  and  the  revenues  of  the  kingdom  to  its  own  avari- 
cious views,  he  loudly  inveighed  against  the  errors  and  the 
encroachments  of  the  Romish  church.  His  writings  alarmed 
the  clergy,  and  a  council  was  assembled  at  Lambeth,  by 
Archbishop  Sudbury,  1377,  and  Wickjiffe  summoned  to  give 
an  account  ot  his  doctrines.  He  appeared  before  it,  accom- 
panied by  the  duke  of  Lancaster,  then  in  power ;  and  he 
made  so  ablb  a  defence,  that  he  was  dismissed  without  con- 


BIOGRAPHICAL    SKETCHES. 


351 


F   SECTS 
ILS 


ford,  and 
ler  in  the 
ire,  about 
rwards  at 
aliol  Col- 
1  of  Gan- 
slip;  but 
ham,  the 
was  re- 
bus dis- 
vvorth,  in 
»rs  of  his 
dua,  and 
;  his  op- 
acking  a 
litted  the 
vn  avari- 
and  the 
alarmed 
beth,  by 
d  to  give 
,  accom- 
and  he 
out  con- 


demnation. His  acquittal,  however,  displeased  the  pope, 
Gregory  XI.,  who  directed  his  emissaries  to  seize  the  offend- 
ing heretic,  )r,  if  he  wer  ■  pi  jtected  by  the  great  and  power- 
ful of  the  kingdom,  to  cite  him  to  Rome,  to  answer  in  person 
before  the  sovereign  pontiff.  In  consequence  of  this,  a  sec- 
ond council  assembled  at  Lambeth,  and  the  nineteen  propo- 
sitions, which  the  pope  had  declared  heretical,  were  so  ably 
vindicated  by  the  eloquence  of  the  undaunted  reformer,  that 
his  judges,  afraid  of  offending  the  nobles,  or  of  exciting  a 
commotion  among  the  people,  who  loudly  supported  the  cause 
of  their  champion,  permitted  him  to  depart  in  safety,  and  en- 
joined on  him  silence  in  matters  of  religion  and  of  controversy. 
Undismayed  by  the  power  of  his  enemies,  Wickliife  continued 
to  preach  his  doctrines,  which  were  now  more  universally 
spread;  and  a  third  council,  therefore,  assembled,  under 
Courtnay,  the  primate,  13S2,  and  twenty-four  propositions  of 
the  reformer  were  condemned  as  heretical,  and  fourteen  as 
erroneous.  The  severity  of  the  church  was,  at  the  suggestion 
of  the  pope,  and  the  concurrence  of  the  weak  Richard  II., 
directed  with  effect  against  the  supporters  of  the  new 
heresy ;  but,  while  some  of  his  followers  suffered  punish- 
ment for  their  adherence  to  his  principles,  Wickliffe  unhap- 
pily died  at  Lutterworth,  1U84,  at  a  time  when  nothing  was 
wanting  to  emancipate  the  English  nation  from  the  tyranny 
of  Rome,  but  the  boldness,  perseverance,  and  eloquence,  of 
a  popular  leader.  Of  the  several  worlcs  which  he  wrote,  his 
Trialogus  is  almost  the  only  one  which  has  been  printed. 
The  noble  struggle  which  Wickliffe  had  made  against  the 
gigantic  power  of  Rome  was  almost  forgotten  after  his  death, 
till  Martin  Luther  arose  to  follow  his  steps,  and  to  establish 
his  doctrines  on  a  foundation  which  will  last  till  Christianity 
is  no  more.  The  memory  of  Wickliffe  was  branded  with 
ignominy  by  the  impotent  Papists,  and  by  the  order  of  the 
council  of  Constance,  whose  cruelties  towards  John  Huss 
and  Jerome  of  Prague  are  so  well  known,  the  illustrious  re- 
former was  declared  to  have  died  an  obstinate  heretic ;  and 


S 


Ml  i 


352 


BIOGRAPHICAL    SKETCHES. 


liis  bones  were  therefore  dug  up  from  holy  ground,  and  cono 
temptnously  burnt. 


I' 


m: 


JEROME  OF  PRAGUE, 

the  celebrated  lay  reformer,  was  born  at  Prague,  about  the 
year  1370.  Very  little  is  extant  relative  to  the  early  part 
of  his  life ;  but  he  was  very  eager  in  the  pursuit  of  knowledge, 
and  spent  his  youth  in  the  universities  of  Prague,  Paris,  Hei- 
delberg, Cologne,  and  Oxford.  At  the  latter  university,  he 
became  acquainted  with  the  works  of  Wickliffe,  translated 
them  into  his  native  language,  professed  himself,  on  his  return 
to  Prague,  to  be  an  open  favorer  of  him,  and  attached  himself 
to  the  Reformed  in  Bohemia,  over  whom  Huss  presided.  Be- 
fore the  council  of  Constance,  Jerome  Was  cited  on  the  17th 
of  April,  1415,  when  Huss  was  conjfined  at  that  place.  On 
his  arrival,  he  found  that  he  could  not  render  any  assistance 
to  Huss,  and  thf^refore  thought  it  prudent  to  retire ;  and,  on 
behalf  of  Huss,  he  wrote  to  the  emperor.  At  Kirsaw,  Jerome 
was  seized  by  an  officer  of  the  duke  of  Sulzbach,  who  im- 
mediately wrote  to  the  council  concerning  him,  and  they 
directed  him  to  send  his  prisoner  to  Constance.  On  his 
arrival  at  that  place,  he  was  immediately  brought  before  the 
council,  accused  of  his  attachment  to  Protestant  principles, 
and  was  remanded  from  the  assembly  into  a  dungeon.  As  he 
was  there  sitting,  ruminating  on  his  approaching  fate,  he  heard 
a  voice  calling  out  in  these  words:  —  "Fear  not,  Jerome, 
to  die  in  the  cause  of  that  truth  which,  during  thy  life,  thou 
hast  defended."  It  was  the  voice  of  Madderwitz,  who  had 
contributed  to  the  comfort  of  Huss ;  but,  in  consequence  of 
it,  Jerome  was  conveved  to  a  strong  tower,  and  exposed  to 
torture  and  want. 

This  suffering  brought  on  him  a  dangerous  illness,  and 
attempts  were  then  made  to  induce  him  to  retract  his  princi- 
ples ;  but  he  remained  immovaiilo.  Unhappily,  however,  for 
bis  subsequent  peace  of  mind,  he  was  at  length  induced  to 


f 


BIOGRAPHICAL    SKETCHES. 


35tl 


retract,  and  acknowledged  the  errors  of  Wickliffe  and  Huss, 
assented  to  the  condemnation  of  the  latter,  and  declared 
himself  a  firm  believer  in  the  church  of  Rome.  But  the 
conscience  of  Jerome  would  not  allow  him  to  suffer  that 
retraction  to  remain;  and  he  accordingly  recanted,  and 
demanded  a  second  trial. 

Accordingly,  in  the  month  of  May,  1416,  Jerome  was 
again  called  before  the  council,  and  charged  with  his  ad- 
herence to  the  errors  of  Wickliffe,  his  having  had  a  picture 
of  him  in  his  chamber,  his  denial  of  transubstantiation,  with 
other  matters  of  a  similar  description.  On  these  articles  he 
answered  with  equal  spirit.  Through  the  whole  oration  he 
manifested  an  amazing  strength  of  memory.  His  voice  was 
sweet,  distinct,  and  full.  Firm  and  intrepid,  he  stood  before 
the  council ;  collected  in  himself,  and  not  only  despising,  but 
seeming  even  desirous  of  death. 

His  speech  did  not,  however,  excite  pity;  and  he  was 
delivered  over  to  the  civil  power  for  martyrdom.  When 
surrounded  by  blazing  fagots,  he  cried  out,  **  O  Lord  God, 
have  mercy  upon  me ! "  and  a  little  afterwards,  "  Thou 
knowest  how  I  have  loved  thy  truth."  With  cheerful  coun- 
tenance he  met  his  fate ;  and,  observing  the  executioner  about 
to  set  fire  to  the  wood  behind  his  back,  he  cried  out,  "  Bring 
thy  torch  hither :  perform  thy  office  before  my  face.  Had  I 
feared  death,  I  might  have  avoided  it."  As  the  wood  began 
to  blaze,  he  sang  a  hymn,  which  the  violence  of  the  flames 
did  not  interrupt. 

Jerome  was,  unquestionably,  an  excellent  man.  His 
Christianity  must  have  been  sincere,  thus  to  have  support- 
ed him ;  and  the  uniform  tenor  of  his  virtuous  life  corrob- 
orated the  truth  of  that  opinion.  His  temper  was  mild 
and  affable,  and  the  relations  of  life  he  supported  with  great 
piety  and  benevolence.  He  was  a  light  set  upon  a  hill ;  and 
though  for  a  few  moments  it  was  obscured  and  darkened,  yet 
it  again  burst  forth,  and  continued  to  shine  with  splendor  and 
advantage. 

30* 


^^ii.. 


354 


BIOGRAPHICAL    SKETCHES. 


wi 


JOHN  HUSS, 

a  famous  divine  and  martyr,  born  in  Bohemia,  1376,  and  ed- 
ucated at  Prague,  where  he  took  his  degrees,  and  entereo 
into  the  ministry.  The  writings  of  Wickliffe  converted  him 
from  the  superstitions  of  Rome,  and,  with  eloquent  zeal,  he 
began  to  preach  against  the  power  and  influence  of  the  pope 
His  efforts  proved  successful ;  the  Papal  authority  began  to 
be  slighted  in  Bohemia;  but  the  archbishop  of  Prague  issued 
two  mandates  against  the  heresies  of  Wickliffe,  and  the  labors 
of  Huss  and  his  followers;  and  this  exertion  of  power  was 
soon  seconded  by  a  bull  from  Rome,  for  the  suppression  of 
all  tenets  offensive  to  the  holy  see.  Huss  exclaimed  against 
these  proceedings,  and,  though  summoned  to  Rome  to  an- 
swer for  his  conduct,  he,  supported  by  the  favor  of  Wences- 
laus,  king  of  Bohemia,  disregarded  the  pope's  authority,  and 
was  excommunicated;  and,  soon  afler,  his  friends  and  ad- 
herents were  included  in  the  same  interdict.  After  causing, 
by  his  opposition  to  the  Papal  decrees,  various  tumults  in 
Prague  and  Bohemia,  Huss  was  prevailed  upon  to  appear  at 
the  council  of  Constance,  to  give  an  account  of  his  doctrines. 
The  emperor  Sigismund  granted  him  his  protection,  and  in- 
sured security  to  his  person ;  but  when,  soon  after,  he  reached 
Constance,  1414,  he  was  seized  as  a  heretic,  and  imprisoned, 
and,  after  a  confinement  of  severe  hardships  for  six  months, 
he  was  condemned  without  a  hearing ;  and,  when  he  refused 
to  recant  his  errors,  he  was  tUmultuously  sentenced  to  be 
burnt.  The  emperor  indeed  complained  of  the  contempt 
shown  to  his  authority,  and  of  the  perfidy  used  towards  the 
delinquent,  but  all  in  vain.  Huss  was  inhumanly  dragged  to 
execution ;  he  was  stripped  of  his  sacerdotal  habit,  deprived 
of  his  decrees,  and,  with  a  paper  crown  on  his  head,  with 
pictures  of  deviLs  round,  and  the  inscription  of  "  Heresiarch," 
he  vviis  burned  alive,  July,  141/».  He  endured  his  torments 
with  iincominon  fortitude  and  truly  Christian  resignation. 
His  a-shes  were  collected,  and  then  sprinkled  in  the  Rhhie 


BIOGRAPHICAL    SKETCHES. 


355 


76,  and  ed« 
uid  entereo 
averted  him 
;nt  zeal,  he 
3l'  the  pope 
ty  began  to 
ague  issued 
id  the  labors 
'  power  was 
pression  of 
ned  against 
ome  to  an- 
of  Wences- 
thority,  and 
ids  and  ad< 
ier  causing, 
tumults  in 

0  appear  at 
s  doctrines, 
on,  and  in- 

he  reached 
imprisoned, 
six  months, 

1  he  refused 
need  to  be 

contempt 
owards  the 
dragged  to 
it,  deprived 
head,  with 
eresiarcli," 
is  torments 
'csignation. 
le  Rhine 


JOHN  (ECOLAMPADIUS, 

an  eminent  German  reformer,  was  born,  in  1482,  at  Weins- 
berg,  in  Franconia.  He  was  converted  to  the  Protestant 
faith  by  reading  the  works  of  Luther;  became  professor 
of  theology  at  Basle;  embraced  the  opinions  of  Zuinglius 
respecting  the  sacrament ;  contributed  much  to  the  progress 
of  ecclesiastical  reform,  and  died  in  1531. 

CEcolampadius  was  of  a  meek  and  quiet  disposition ;  in 
the  undertaking  of  any  business  he  was  very  circumspect ; 
nor  was  there  any  thing  more  pleasing  to  him,  than  to  spend 
his  time  in  reading  and  commenting.  His  publications  are 
numerous,  consisting  chiefly  of  annotations  on  the  holy 
R  -riptures. 


MARTIN    LUTHER, 

the  celebrated  reformer,  was  born  at  Isleben,  in  Saxony,  iOth 
November,  1483.  His  parents  wished  him  to  devote  himself 
to  the  labors  of  the  bar,  but  an  extraordinary  accident  divert- 
ed his  purpose.  As  he  walked  one  day  in  the  fields  with  a 
fellow-student,  he  was  struck  down  by  lightning,  and  his 
companion  killed  by  his  side ;  and  this  had  such  effect  upon 
his  mind  that,  without  consulting  his  friends,  he  retired  from 
the  world,  into  the  order  of  the  Augustines.  In  this  seclusion 
he  found  by  accident  a  Latin  Bible,  which  he  never  before 
had  seen,  and  in  perusing  it  he  was  astonished  at  the  little 
knowledge  of  Scripture  and  of  Christianity  which  the  clergy 
then  imparted  to  the  people.  From  the  convent  of  Erfurt 
he  was  removed  to  Wittemberg  University ;  and  here  he  read 
lectures  on  philosophy,  for  three  years,  to  numerous  and  hp- 
plauding'  audiences.  The  completion  of  St.  Peter's  Church 
at  Rome  at  this  time  required  extraordinary  sums,  and  the 
pope,  Leo  X.,  to  fill  his  coffers  with  greater  facility,  published 
general  indulgences  for  the  forgiveness  of  sins  to  such  as 
would  contribute  to  the  pious  work.  The  Dominicans  were 
intrusted  with  the  selling  of  these  indulgences  in  Germany 


856 


BIOGRAPHICAL    SKETCHES. 


\>i.     1 


and  in  paying  their  money  the  good  friar  Tetzel  informed 
the  superstitions"  people  that  they  might  release  themselves 
not  only  from  past,  but  also  future  sins.  This  pious  im- 
position did  not  escape  thti  discerning  eye  of  Luther ;  he 
published,  in  1517,  a  thesis,  containing  ninety-five  propositions 
on  indulgences,  and  challenged  opposition.  Tetzel  was  not 
silent  on  the  occasion ;  but  while  he,  with  the  voice  of  au- 
thority, called  his  opponent  a  damnable  -heretic,  and  whilst  he 
burnt  the  thesis  with  all  possible  ignominy,  Luther  asserted 
boldly  the  inefficacy  of  indulgences,  and  regarded  penitence 
and  works  of  mercy  and  charity  alone  capable  of  forming  a 
reconciliation  with  Heaven.  Though  attacked  by  numbers, 
Luther  had  the  satisfaction  to  see  his  sentiments  embraced 
with  eagerness  by  the  body  of  the  people ;  and,  when  sum- 
moned by  the  pope  to  appear  at  Rome  to  answer  for  his 
conduct,  he  had  the  firmness  to  refuse,  though  he,  at  the  same 
time,  in  the  most  submissive  manner,  exculpated  himself,  and 
deprecated  the  resentment  of  the  supreme  pontiff.  Maximil- 
ian, the  emperor,  was  anxious  to  support  the  cause  of  Rome ; 
but  Luther  happily  found  a  protector  and  friend  in  the  elector 
of  Saxony,  and,  upon  an  assurance  of  personal  safety,  he  did 
not  refuse  to  appear  at  Augsburg  before  the  Papal  legate, 
Cajetan.  The  conference  end*»d  by  the  refusal  of  Luther  to 
submit  implicitly  to  the  pleasure  of  the  Papal  see.  The  pope, 
however,  finding  that  violence  could  not  destroy  the  obstinacy 
of  Luther,  had  recourse  to  milder  means,  and  his  agent  Mil- 
titius  was  employed  to  visit  the  reformer,  to  argue  with  him, 
and  to  offer  terms  of  reconciliation.  Luther  was  struck  with 
the  civilities  and  the  temper  of  the  Papal  missionary ;  but, 
instead  of  making  submission,  he  was  roused  to  greater  op- 
position by  the  exhortations  of  the  Bohemians,  and  the  able 
support  of  Melancthon,  Carolostadius,  and  other  leaTned  men. 
In  1519,  he  was  engaged  in  a  personal  controversy  at  Leipsic 
with  Eccius,  divinity  professor  at  Ingolstadt ;  but  it  tended 
only  to  sow  greater  enmity  and  deeper  variance  between  the 
disputants.  The  same  year,  his  book  against  indulgences  was 
censured  by  the  divines  of  Louvaine  and  Cologne ;  but  Luther 


BIOGRAPHICAL     SKETCHES. 


357 


informed 
em  selves 
ious  im> 
ther;  he 
positions 
was  not 
e  of  au- 
whilst  he 
asserted 
>enitence 
>rming  a 
[lumhers, 
imbraced 
ten  sum- 
•  for  his 
the  same 
iself,  and 
Maximil- 
f  Rome ; 
e  elector 
he  did 
1  legate, 
uther  to 
he  pope, 
bstinacy 
ent  Mil- 
ith  him, 
jck  with 
ry;  but, 
ater  op- 
the  able 
led  men. 
Leipsic 
;  tended 
^een  the 
ices  was 
t  Luther 


disregarded  their  opinions,  and  appealed  for  protection  to  the 
new  emperor,  Charles  V.  Though  he  bad  written,  at  the 
suggestion  of  Miltitius,  a  letter  to  the  pope,  not  indeed  of 
submission,  but  rather  of  exculpation,  in  language  bold  and 
energetic,  he  was  in  1520  formally  condemned  by  a  bull  from 
Rome,  which,  after  enumerating  forty-one  of  his  heretical 
opinions,  denounces  against  him  the  vengeance  of  the  church, 
and  excommunication,  if  within  sixty  days  he  did  not  make 
a  due  submission.  This  violent  conduct  Luther  answered  by 
"The  Captivity  of  Babylon,"  a  book  in  which  he  inveighed 
bitterly  against  the  abuses  of  Rome ;  and  then,  calling  the 
students  of  Wittemberg  together,  he  flung  into  the  fire  the 
oiTensive  decree,  which  he  called  the  execrable  hull  of  An- 
tichrist. In  1521,  he  was  summoned  to  appear  before  the 
emperor  at  the  diet  of  Worms,  with  a  promise  of  protection ; 
and,  though  his  friends  dissuaded  him,  and  told  him  that,  as 
his  opponents  had  burned  his  writings,  so  they  would  treat 
him  after  the  manner  of  Huss,  he  declared,  with  fearless 
voice,  "  If  I  knew  there  were  as  many  devils  at  Worms  as 
tiles  on  the  houses,  1  would  go."  At  Worms  he  was  required 
by  Eccius  to  retract  his  opinions;  but  he  declared  that, except 
what  he  advanced  could  be  proved  contrary  to  Scripture,  he 
neither-  could  nor  would  recant.  His  obstinacy  proved  offen- 
sive to  tiie  emperor ;  but,  as  he  had  promised  him  his  protection, 
he  permitted  him  to  depart.  Charles,  nevertheless,  published 
his  edict  against  him  and  his  adherents,  and  placed  him  under 
the  ban  of  the  empire.  Luther,  however,  remained  secure 
under  the  protection  of  the  elector,  who  had  thus  effected  his 
deliverance,  and  in  the  castle  of  Wittemberg,  which  he  de- 
nominated his  hermitage  and  his  Pafmos,  he  held  a  secret 
correspondence  with  his  friends,  or  composed  books  in  defence 
of  his  opinions.  At  the  end  of  ten  months,  when  the  emperor 
was  departed  for  Flanders,  he  again  appeared  publicly  at 
Wittemberg,  and  had  the  satisfaction  to  find  that,  instead  of 
being  checked,  his  doctrines  had  gained  ground,  and  were 
universally  embraced  through  Germany.  In  1522,  he  pub- 
'ished,  in  conjunction  with  Melancthon,  a  Latin  translation 


358 


BIOGRAPHICAL    SKETCHES. 


t'.> 


i 
i 


of  the  New  Testament ;  and  the  .work  was  read  with  avidity 
by  the  German  nation.  In  1524,  he  had  to  contend  with 
Erasmus,  a  man  who  had  apparently  adopted  his  sentiments, 
though  he  had  not  the  manliness  to  acknowledge  them ;  and 
he  now  found  in  him  an  able  antagonist  enlisted  in  defence 
of  the  pope.  In  1524,  Luther  threw  aside  the  monastic  habit; 
and  the  next  year  he  married  Catherine  de  Bore,  a  nun  who 
had  escaped  from  a  convent ;  and  though  he  was  ridiculed 
by  his  enemies,  and  censured  for  taking  a  young  wife,  he 
defended  his  conduct  by  scriptural  texts,  and  again  set  at 
nought  the  authority  of  Rome  and  the  cavils  of  her  advocates. 
In  1525,  the  emperor  called  a  diet  at  Spires,  in  consequence 
of  the  war  with  the  Turks,  as  well  as  the  troubled  state  of 
Germany  in  consequence  of  religious  disputes;  and  in  the 
sitting  of  the  next  year  he  proposed  that  the  edict  of  Worms 
should  be  duly  enforced,  the  Catholic  religion  supported,  and 
heretics  punished.  The  new  doctrines,  though  thus  openly 
attacked  by  the  head  of  the  empire,  were  ably  defended  by  th^s 
electors  of  Saxony  and  Brandenburg,  the  landgrave  of  Hesse, 
the  prince  of  Anhalt,  and  others ;  and  in  another  diet,  held 
again  at  Spires,  these  dissentient  princes  protested  against  the 
measures  of  the  empire,  and  were  consequently  called  Protes- 
tants.  In  the  midst  of  the  confusion  of  Germany,  a  confession 
of  faith  was  drawn  up  by  Melancthon,  the  mildest  and  most 
moderate  of  Luther's  followers,  and,  as  it  was  presented  to  the 
emperor  at  Augsburg,  it  has  been  called  the  Augsburg  Con- 
fession. Thus  the  opposition  raised  against  the  mighty  empire 
of  spiritual  Rome  by  an  obscure  monk,  was  supported  by 
intelligent  princes  and  powerful  nations,  and  Luther,  now 
:  egarded  as  the  champion  of  the  faith  through  Germany,  had 
nothing  to  apprehend  from  his  persecutors,  but  had  only  to 
labor  earnestly  to  confirm  what  had  been  so  happily  es- 
tablished. His  German  translation  of  the  Bible  appeared  m 
1535,  and  was  received  with  grateful  raptures  by  the  Germans. 
He  died  at  Isleben,  ISth  February,  1546,  aged  63.  This 
illustrious  man,  engaged,  as  Atterbury  has  observetl,  against 
the  united  forces  of  the  Papal  world,  stood  the  shock  with 


BIOGRAPHICAL     SKETCHES. 


359 


th  avidity 
tend  with 
ntiments, 
lem ;  and 
1  defence 
itic  habit; 
nun  who 
ridiculed 
;  wife,  he 
lin  set  at 
idvocates. 
isequence 
I  state  of 
nd  in  the 
)f  Worms 
orted,  and 
us  openly 
Jed  by  thv^ 
of  Hesse, 
diet,  held 
gainst  the 
id  ProtvS' 
confession 
and  most 
ited  to  the 
burg  Coil' 
ity  empire 
ported  by 
ther,  now 
nany,  had 
d  only  to 
ippily  es- 
peared  m 
Germans. 
)3.     This 
il,  against 
lock  with 


L.avery  and  success.  He  was  a  man  of  high  endowments  of 
mind,  and  great  virtues.  He  had  a  vast  understanding,  which 
raised  him  to  a  pitch  of  learning  unknown  in  the  age  in  which 
he  lived.  His  works,  collected  after  his  death,  appeared  at 
Wittemberg,  in  seven  volumes,  folio. 


ULRICUS  ZUINGLIUS, 
d  zealous  reformer,  born  at  Wildehausen,  in  Switzerland,  1487 
He  studied  the  learned  languages  at  Basle  and  Berne,  and 
applied  himself  to  philosophy  at  Vienna,  and  took  his  degree 
of  doctor  of  divinity,  at  Basle,  1505.     For  ten  years  he  ac- 
quired popularity  as  public  preacher  at  Glaris,  and  in   1516 
he  was  invited  to  Zurich  to  undertake  the  office  of  minister. 
y         The  tenets  of  Luther,  which  were  now  propagated  in  Ger- 
many, encouraged  the  Swiss  preacher  to  oppose  the  sale  of 
mdulgences,  and  to  regard  them  as  impositions  from  the 
court  of  Rome  upon  the  superstitious  credulity  of  the  people. 
tJndaunted  in  the  publication  of  his  opinions,  he  continued 
to  increase  the  number  of  his  adherents,  and  in  1523  he 
assembled  the  senate  and  the  clergy  of  Zurich,  and  presented 
oefore  them  in  sixty-seven  propositions  the  minute  articles 
of  his  faith.     Though  opposed  by  the  bishop  of  Constance, 
rtis  doctrines  were  adopted  by  the  full  senate,  and  he  was 
exhorted  to  preach  the  word  of  God,  whilst  all  pastors  were 
rorbidden  to  teach  any  thing  but  what  could  be  proved  by 
the  gospel.     Another  synod  still  more  powerfully  favored  the 
vause  of  Zuingiius  and  of  truth;   images  and  relics  were 
» amoved  from  churches,  processions  were  forbidden,  and  the 
greater  part  of  the  outward  worship  and  ceremonies  of  the 
church  of  Rome  was  abolished.     While,  however,  successful 
in  the  establishment  of  his  doctrines  in  the  canton  of  Zurich, 
Zuingiius  met  with  violent  opposition  in  the  other  members 
of  the  Swiss  confederacy,  and,  after  the  fruitless  conferences 
of  Baden  between  Qilcolampadius  on  the  part  of  Zurich,  and 
»f  Eckius  on  the  part  of  the  Catholics,  both  sides  had  recourse 


360 


BIOGRAPHICAL    SKETCHES. 


1*  f 


I 

;  ■  I 


to  arms.  In  one  of  the  first  encounters,  the  great  chaiiij>''>  .^ 
of  the  reformation  was  slain,  11th  October,  1531.  As  . 
leader,  Zuinglius  displayed  great  firmness,  deep  learning,  and 
astonishing  presence  of  mind.  Though  he  opposed  the  doc- 
trines of  the  Romish  church,  he  greatly  differed  from  the 
German  reformer,  and  each,  unhappily,  paid  little  respect  to 
the  opinions  of  the  other.  His  followers  continued  to  in- 
crease ;  and  in  bearing  his  name  they  maintained  doctrines 
on  original  sin,  and  on  grace,  which  were  rejected  by  the 
other  seceders  from  the  jurisdiction  of  Rome.  According  to 
Zuinglius,  salvation  was  extended  not  only  to  infants,  who 
died  before  baptism,  but  to  heathens  of  a  virtuous  and  moral 
life.  Some  alterations  were  afterwards  introduced  by  Calvin, 
by  Beza,  and  others ;  but  whilst  the  proselytes  to  these  new 
opinions  acquired  the  name  of  Calvinists  in  France,  and  in 
other  parts  of  Europe,  the  Zuinglians,  who  firmly  adhered  to 
the  tenets  of  their  founder,  assumed  the  appellation  of  Sacra' 
mentarians.  The  works  of  Zuinglius,  as  a  controversialist, 
were  respectable,  chiefly  written  in  German,  and  were  com- 
prehended in  four  volumes,  folio. 


MARTIN  BUCER, 

• 

a  Dominican,  born  in  Alsace,  in  1491,  who  early  embraced 
the  tenets  of  Luther.  He  afterwards  inclined  more  to  the 
(pinions  of  Zuinglius,  and,  in  his  zeal  for  the  reformation, 
attempted  in  vain  to  reconcile  these  two  powerful  leaders. 
For  twenty  years,  his  eloquence  was  exerted  at  Strasburg  to 
establish  the  Protestant  cause ;  but  the  turbulence  of  the  times, 
and  his  opposition  to  the  views  of  the  Catholics  at  Augsburg, 
rendered  him  unpopular,  so  that  he  received  with  pleasure 
the  invitations  of  Cranmer  to  settle  in  England.  He  was 
received  with  gratitude  by  the  nation.  Edward  VI.  treated 
him  with  great  kindness,  and  he  was  appointed  theological 
professor  at  Cambridge,  in  1549,  where  he  died  two  years 
after.     Five  years  after,  the  persecutions  of  Mary  were  ex- 


..'  -ij 


BIOGRAPHICAL    SKETCHES. 


361 


n.   As 

rning,  and 
id  the  doo 
[  from  the 
respect  to 
ued  to  in- 
1  doctrines 
ted  by  the 
jcording  to 
ifants,  who 
and  moral 
by  Calvin, 
these  new 
ice,  and  in 
adhered  to 
n  of  Sacra- 
roversialist, 
were  com- 


embraced 
lore  to  the 
eformation, 
ill  leaders, 
trasburg  to 
f  the  times, 
Augsburg, 
h  pleasure 
He  was 
VI.  treated 
theological 
two  years 
were  ex- 


tended to  his  remains,  which  we/e  ignominiously  burned ;  but 
the  insult  was  repaired  by  the  good  sense  of  Elizabeth.  la 
learning,  judgment,  and  moderation,  Bucer  was  inferior  to 
none  of  the  great  reformers,  and,  with  Melancthon,  he  may 
be  considered  as  the  best  calculated  to  restore  and  maintain 
unanimity  among  contending  churches  and  opposite  sects. 
His  writings,  in  Latin  and  German,  were  very  numerous,  and 
all  on  theological  subjects. 


PHILIP  MELANCTHON, 

a  celebrated  reformer,  born  16th  February,  1497,  at  Bretten, 
in  the  Palatinate  of  the  Rhine.  His  father's  name  was 
Schwartserdt,  which  signifies  black  earth;  but  the  word  was 
changed,  according  to  the  affectation  of  the  times,  by  his 
friend  Reuchlin,  into  Melancthon,  which,  in  Greek,  expresses 
the  same  meaning.  He  studied  at  Bretten,  Pfortsheim,  and 
Heidelberg,  and  with  such  success  that,  at  thirteen,  he  wrote 
a  comedy  of  some  merit.  He  left  Heidelberg  in  1512,  be- 
cause he  was  refused  a  degree  on  account  of  his  youth,  and 
then  passed  to  Tubingen,  where  he  resided  for  six  years,  and 
gave  public  lectures  on  Virgil,  Terence,  and  other  classics. 
In  1518,  by  the  recommendation  of  his  friend  Reuchlin,  he 
was  appointed,  by  the  elector  of  Saxony,  Greek  professor  at 
Wittemberg;  and  here  began  that  intimacy  with  Luther, 
which  contributed  so  much  to  the  progress  of  the  reforma- 
tion. He  was,  in  1527,  appointed  by  his  patron,  the  duke,  to 
visit  the  churches  of  the  electorate,  and  afterwards  he  was 
employed  in  the  arduous  I  bors  of  preparing  those  articles  of 
faith  which  have  receiver  the  name  of  the  Augsburg  Confes- 
sion, because  presented  to  the  emperor  at  the  diet  of  that 
city.  In  the  disputes  which  he  maintained  in  those  days  of 
controversial  enmity,  he  displayed  great  candor  and  mildness, 
which  his  friend  Luther  attributed  more  to  a  spirit  of  timidity, 
than  to  the  meekness  of  the  Christian  character.  His  mod- 
eration, as  well  as  his  learning,  was  so  universally  acknowl- 
edged, that  he  received  a  liberal  invitatioD  from  Francis  I,  t,Q 
31 


36'^ 


BIOGRAPHICAL     SKETCHES, 


3:. 


come  to  Prance,  to  settle  the-  disputes  of  the  Protestants ;  but 
through  the  interference  of  the  duke  of  Saxony,  the  offer  was 
declined,  as  likewise  a  similar  invitation  from  the  king  of 
England.  He  was  engaged  in  the  various  conferences  which 
took  place  on  religious  subjects  at  Frankfort,  Reinspurg, 
Worms,  Spires,  and  Ratisbon,  and  every  where  evinced  the 
deepest  learning,  the  most  peaceable  temper,  and  the  strongest 
moderation.  The  character  of  the  times,  and  not  inclination, 
rendered  him  a  controversialist,  and  his  answer  to  his  mother 
displayed  the  great  and  the  good  man.  When  asked  by  the 
aged  woman,  who  repeated  before  him  her  prayers  in  a  simple 
but  pious  manner,  what  she  must'  believe  in  this  great  con- 
fusion of  creeds,  he  replied,  "  Go  on,  mother,  to  believe  and 
pray  as  you  have  done,  and  never  trouble  yourself  about 
controversies."  He  died  at  Wittemberg,  19th  April,  1560, 
and  was  buried  by  the  side  of  his  friend  Luther,  in  the  church 
of  the  castle.  Among  the  reasons  which,  on  his  death-bed, 
he  assigned  for  considering  dissolution  as  happiness,  he  said 
that  it  delivered  him  from  theological  persecutions.  His 
works  were  very  numerous,  and,  as  they  were  written  in  the 
midst  of  controversy  and  ecclesiastical  avocations,  they  were 
not  always  so  correct  in  language,  as  they  proved  useful  in 
advancing  the  reformation.  A  chronological  catalogue  of 
these  was  published  in  1582,  and  they  appeared  altogether  in 
four  volumes,  folio,  at  Wittemberg,  1601. 


PETER  MARTYR, 

a  celebrated  reformer  and  theologian,  whose  real  name  was 
Vermigli,  was  born,  in  1500,  at  Florence.  He  was  originally 
an  Augustine  monk,  and  became  an  eminent  preacher,  and 
prior  of  St.  Fridian's,  at  Lucca.  Having,  however,  embraced 
he  Protestant  doctrines,  he  found  it  necessary  to  quit  his 
native  country.  After  having  been  for  some  time  professor 
of  divinity  at  Strasburg,  he  was  invited  to  England,  and  ap- 
pointed professor  of  theology  at  Oxford.  He  left  England 
on  the  accession  of  Mary,   and  died   in    1561,  theological 


i«    '■ 


BIOGRAPHICAL    SKLTi.  HES. 


363 


estants ;  but 
he  offer  was 
;he  king  of 
Bnces  which 
Reinspurg, 
evinced  the 
he  strongest 
inclination, 
>  his  mother 
3ked  by  the 
s  in  a  simple 
great  con- 
believe  and 
irself  about 
Ipril,  1560, 
I  the  church 
I  death-bed, 
ess,  he  said 
tions.  His 
itten  in  the 
s,  they  were 
id  useful  in 
atalogue  of 
dtogether  in 


1  name  was 
as  originally 
eacher,  and 
r,  embraced 

to  quit  his 
ne  professor 
ind,  and  ap- 
eft  England 

theological 


professor  at  Zurich.  He  wrote  several  works,  of  great  eru- 
dition, among  which  are  Commentaries  upon  parts  of  the 
Scriptures.  His  personal  character  is  said  to  have  been 
extremely  amiable. 


HENRY  BULLINGER, 

one  of  the  early  reformers,  was  born  in  the  canton  of  Zurich 
at  Baumg.irten,  in  1504.  The  works  of  Melancthon  con- 
verted him  to  Protestantism,  and  he  became  closely  connected 
with  Zuinglius,  to  whom  he  succeeded  as  pastor  of  Zurich. 
He  w"s  one  of  the  authors  of  the  Helvetic  Confession,  and 
assisted  Calvin  in  drawing  up  the  formulary  of  1549.  Bul- 
linger  was  a  moderate  and  conscientious  man  ;  and  it  is  much 
to  his  honor  that,  on  tlie  ground  of  its  being  inconsistent  with 
Christianity  for  any  one  to  hire  himself  out  to  slaughter  those 
who  had  never  injured  him,  he  successfully  opposed  a  treaty 
for  supplying  France  with  a  body  of  Swiss  mercenaries.  He 
died  in  1575.     His  printed  works  form  ten  folio  volumes. 


JOHN  KNOX, 

the  great  champion  of  the  Scottish  reformation,  was  born,  m 
1505,  at  Gifford,  in  East  Lothian,  and  was  educated  at  Had- 
dington and  St.  Andrews.  After  he  was  created  master  of 
arts,  he  taught  philosophy,  most  probably  as  a  regent  in  one 
of  the  colleges  of  the  university.  His  class  became  cele- 
brated, and  he  was  considered  as  equalling,  if  not  excelling, 
his  master  in  the  subtilties  of  the  dialectic  art.  About  the 
same  time,  although  he  had  no  interest  but  what  was  procured 
by  his  own  merit,  he  was  advanced  to  clerical  orders,  and 
ordained  a  priest  before  he  reached  the  age  fixed  by  the  can- 
ons of  the  church.  At  this  time,  the  fathers  of  the  Christian 
church,  Jerome  and  Augustine,  attracted  his  particular  at- 
tention. By  the  writings  of  the  former,  he  was  led  to  the 
Scriptures  as  ♦lie  only  pure  fountain  of  divine  truth,  and 
instructed   in  i:se  utility  of  studying  them  in  the  original 


3^4 


BIOGRAPHICAL    SKETCHES. 


\M 


i 


languages. '  In  the  works  of  the  latter  he  found  religions 
sentiments  very  opposite  to  those  taught  in  the  Romish 
church,  who,  while  she  retained  his  name  as  a  saint  in  her 
calendar,  had  banished  his  doctrine  as  heretical  from  her 
pulpits.  From  this  time  he  renounced  the  study  of  scholastic 
theology ;  and,  although  not  yet  completely  emancipated  from 
superstition,  his  mind  was  fitted  for  improving  the  means 
which  Providence  had  given  for  leading  him  to  a  fuller  ahd 
more  comprehensive  view  of  the  system  of  evangelical  religion. 
It  was  al^)ut  the  year  1535,  when  this  favorable  change  com- 
menced ;  but  it  does  not  appear  that  he  professed  himself  a 
Protestant  before  the  year  1542.  He  was  converted  from  the 
Romish  faith  by  Wishart,  and  became  a  zealous  preacher  of 
the  new  doctrines.  Having  been  compelled  to  take  shelter 
in  the  castle  of  St.  Andrews,  he  fell  into  the  hands  of  the 
French  in  July,  1547,  and  was  carried  with  the  garrison  to 
France,  where  he  remained  a  captive  on  board  of  the  galleys 
till  1549.  Subsequent  to  his  liberation,  he  was  for  a  short 
time  chaplain  to  Edward  VI.,  after  which  he  visited  Geneva 
and  Frankfort,  and,  in  1555,  returned  to  his  native  country. 
After  having  for  twelve  months  labored  actively  and  success- 
fully to  strengthen  the  Protestant  cause  in  Scotland,  he  revis- 
ited Geneva,  where  he  remained  till  1559.  During  his 
residence  in  Geneva,  he  published  his  "  First  Blast  of  the 
Trumpet  against  \)ie  monst/ous  Government  of  Women  "  —  a 
treatise  which  was  levelled  against  Mary  of  England,  but 
which  gave  serious  offence  to  Elizabeth.  From  April,  1559, 
when  he  once  more  and  finally  set  foot  on  Scottish  earth,  till 
his  decease,  which  took  place  November  24,  1572,  the  re. 
formed  church  was.  triumphant,  and  he  was  one  of  its  most 
prominent,  admired,  and  honored  leaders. 

When  his  body  was  laid  in  the  grave,  the  regent  of  Scot- 
.and  emphatically  pronounced  his  eulogium,  in  the  well-known 
words,  "  There  lies  he  who  never  feared  the  face  of  man." 

Knox  has  been  styled  the  intrepid  reformer;  and  that 
character  he  unquestionably  deserves.  In  personal  intre- 
pidity  and  popular  eloquence  he  resembled  Luther.     His 


id  religions 
the  Romish 
laint  in  her 
ai  from  her 
of  scholastic 
lipated  from 

the  means 
\  fuller  atid 
ical  religion, 
change  corn- 
id  himself  a 
ted  from  the 
preacher  of 
take  shelter 
lands  of  the 
2  garrison  to 
f  the  galleys 
i  for  a  short 
ited  Geneva 
;ive  country, 
ind  success- 
lid,  he  revis- 

During  his 
Blast  of  the 
^omen"  —  a 
iUgland,  but 
April,  1559, 
sh  earth,  till 
572,  the  re- 
;  of  its  most 

int  of  Scot- 
!  well-known 
of  man." 
r;  and  that 
sonal  intre- 
uuther.     His 


BIOGRAPHICAL     SKETCHES. 


365 


doctrinal  sentiments  were  those  of  Calvin ;  and,  like  Zuinglius, 
he  felt  an  attachment  to  the  principles  of  religious  liberty. 
He  effected  much  in  the  great  work  of  the  reformation ;  but  hia 
manners  were  so  severe,  and  his  temper  so  acrid,  that  whilst  he 
may  be  equally  respected  with  Luther,  and  Melancthon,  he  ia 
not  equally  beloved.  Knox  was,  however,  known  and  beloved 
by  the  principal  persons  among  the  reformed  in  France,  Swit- 
zerland, and  Germany;  and  the  affectionate  veneration  m 
which  his  memory  was  held  in  Scotland  afler  his  death, 
evinced  that  the  influence  he  possessed  among  his  country- 
men, during  his  life,  was  not  constrained,  but  founded  on  the 
high  opinion  which  they  entertained.  Banatyne  has  thus 
drawn  his  character,  and  it  is  unquestionably  entitled  to  con- 
sideration :  —  "In  this  manner,"  says  he,  "  departed  this  man 
of  God ;  the  light  of  Scotland,  the  comfort  of  the  church 
within  the  same,  the  mirror  of  godliness,  and  pattern  and 
example  to  all  true  ministers,  in  purity  of  life,  soundness  of 
doctrine,  and  boldness  in  reproving  of  wickedness ;  one  that 
cared  not  for  the  favor  of  men,  how  great  soever  they  were 


JOHN  CALVIN, 

a  celebrated  reformer,  born  at  Noyon,  in  Picardy,  ICdi  3uly, 
1509.  His  family  name  was  Caiivin,  which  he  Latinizi^..  lito 
Calvinus.  He  was  first  intended  for  the  church,  -iad,  tii  -se- 
quently,  for  the  profession  of  civil  law.  Having  embraced 
the  principles  of  Protestantism,  he  was  under  ihe  necessity 
of  quitting  France;  and  he  settled  at  Basle,  whurt;  he  pub- 
lished his  celebrated  "  Institutions  of  the  Christian  Religion." 
After  having  visited  Italy,  he  was  returning  by  the  way  of 
Geneva,  in  1536,  when  Farel  and  other  reformers  induced 
him  to  take  up  his  abode  in  that  city.  He  was  chosen  one 
of  the  ministers  of  the  gospel,  and  professor  of  divinity.  A 
dispute  with  the  city  authorities  soon  compelled  him  to  leave 
Geneva,  and  he  withdrew  to  Strasburg;  whence  he  was  re- 
called in  1541.  From  the  time  of  his  recall,  he  possessed 
almost  absolute  power  at  Geneva ;  and  he  exerted  himself 
31  • 


366 


BIOGRAPHICAL     SKETCHES. 


Vigorously  in  establishing  the  Presbyterian  forni  of  church 
government.  The  reformer,  who  so  loudly  exclaimed  against 
the  tyranny  of  Rome,  directed  the  whole  .torrent  of  his 
persecution  against  Servetus,  a  physician,  who  had  in  an 
ambiguous  style  written  upon  the  Trinity ;  and  his  vengeance 
was  not  appeased  till  the  unfortunate  heretic  had  expired  in 
the  flames.  He  died  May  26,  1564;  and,  though  he  had 
long  enjoyed  a  high  reputation  and  exercised  an  unbounded 
authority,  he  left  only  three  hundred  crowns  to  his  heirs, 
including  his  library,  the  books  of  which  sold  afterwards  at 
a  great  price.  The  works  of  Calvin  were  printed  in  twelve 
volumes,  folio,  Geneva,  and  in  nine,  Amsterdam,  in  1667. 


JEROME   ZANCHIUS, 

a  native  of  Alzano,  who  entered  in  the  congregation  of  the 
Lateran  canons.  He  embraced  the  tenets  of  the  Protestants 
by  the  conversation  of  Peter  Martyr,  who  was  of  the  same 
establishment ;  and,  afraid  of  persecution,  he  retired,  1553,  to 
Strasburg,  where  he  taught  divinity  and  the  philosophy  of 
Aristotle.  He  quitted  Strasburg,  in  1563,  for  Chiavene,  and, 
in  1568,  removed  to  Heidelberg,  where  he  was  appointed 
professor  of  theology,  and  where  he  died  19th  November, 
1590,  aged  eighty-four.  He  wd?  author  of  "Commentaries 
on  St.  Paul's  Epistles,"  and  other  works,  published  together 
at  Geneva,  in  eight  volumes,  folio,  1613.  In  his  character 
he  was  a  man  of  moderation,  learned,  benevolent,  and  pious. 


THEODORE  BEZA, 

one  of  the  moat  eminent  of  the  reformers,  was  born  at  Vezelai, 
in  the  Nivernois,  in  1519,  and  was  originally  a  Catholic, 
and  intended  for  the  law.  At  the  age  of  twenty,  he 
gained  an  unenviable  reputation  by  the  composition  of  Latin 
poetry  which  was  at  once  elegant  and  licentious,  and  which, 
some  years  afterwards,  he  published  under  the  title  of  *♦  Juve- 
nile Poems.''    Though  not  in  orders,  he  possessed  benefices  of 


V        * 


BIOGRAPHICAL    SKETCHES. 


y67 


of  church 
med  against 
rent  of  his 

had  in  an 
s  vengeance 

expired  in 
ugh  he  had 

unbounded 
o  his  heirs, 
[lerwards  at 
id  in  twelve 

in  1667. 


ation  of  the 
Protestants 
of  the  same 
^ed,  1553,  to 
lilosophy  of 
liavene,  and, 
IS  appointed 
November, 
ommentaries 
led  together 
is  character 
,  and  pious. 


1  at  Vezelai, 
a  Catholic, 
twenty,   he 

on  of  Latin 
and  which, 

le  of  ♦'  Juve» 

benefices  of 


considerable  value.  These,  however,  he  abandoned  in  154S, 
and  retired  to  Geneva,  where  he  publicly  abjured  Popery. 
To  this  he  was  induced  by  his  having  meditated,  during  ill- 
ness, upon  the  doctrines  which  he  had  heard  from  his  Prot- 
estant tutor,  Melchior  Wolmar ;  and  perhaps  also,  in  some 
measure,  by  his  attachment  to  a  lady,  whom  he  carried  with 
him  to  Geneva,  and  married.  He  now  accepted  the  Greek 
professorship  at  Lausanne,  which  he  held  for  ten  years.  It 
was  while  he  was  thus  occupied  that  he  produced  his  tragedy 
of  '*  Abraham's  Sacrifice,"  his  version  of  the  New  Testament, 
and  his  hateful  defence  of  the  right  of  the  magistrate  to  pun- 
ish heretics.  In  1559,  he  removed  to  Geneva,  and  became 
the  colleague  of  Calvin,  through  whom  he  was  appointed 
rector  of  the  academy,  and  theological  professor.  Two  years 
after  this,  he  took  a  prominent  part  in  the  conference  at  Poissy, 
and  was  present  at  the  battle  of  Dreux.  He  returned  to 
Geiteva  in  1563,  succeeded  Calvin  in  his  offices  and  influence, 
and  was  thenceforward  considered  as  the  head  of  the  Calvin- 
istic  church.  After  an  exceedingly  active  life,  he  died  on 
the  13th  of  October,  1605. 


LEO  X., 

Pope  John  de  Medici,  the  son  of  the  illuatrious  Lorenzo, 
was  born  in  1475,  at  Florence,  and  was  nominated  a  cardinal 
in  his  thirteenth  ve^r.  In  1505,  he  was  inade  governor  of 
Perugia;  was  intrusted  with  the  command  of  the  Papal  army 
in  1511  ;  and  was  made  prisoner,  in  the  following  year,  at 
the  battle  of  Ravenna.  He  attained  the  Papal  crown  in  1513, 
on  the  death  of  Julius  II.  He  died  in  1521.  Leo  was  one 
of  the  most  munificent  patrons  of  learning  and  of  the  arts ; 
but  he  was  prodigal,  and  on  some  occasions  grossly  violated 
the  principles  of  justice.  To  his  shameless  sale  of  indul- 
gences, to  raise  money  to  complete  St.  Peter's  Church  at 
Rome,  and  other  extravagances,  the  world  is  indebted  for  the 
reformation  of  the  church  by  Luther  and  others. 


868 


BIOGRAPHICAL    SKETCHES 


JUSTIN, 

Buraamed  the  Martyr,  one  of  the  fathers  of  the  church,  was 
born  at  Neaf»olis,  anciently  Sichem,  in  Palestine,  and  was  a 
philosopher  of  the  Platonic  school.  He  is  believed  to  hare 
preached  the  gospel  in  Italy,  Asia  Minor,  and  Egypt.  He  was 
beheaded  at  Rome,  in  165.  Of  his  works,  the  principal  are 
*wo  Apologies  for  the  Christians. 


ARIUS, 

founder  of  the  sect  of  the  Arians,  was  an  African  by  birth 
Disappointment  made  him  a  sectary.  He  propagated  the 
op- iion  that  the  Word  was  not  a  divine  person;  and  the 
heresy,  though  condemned  by  various  councils,  gained  fol- 
lowers, and  excited  schisms  in  the  Roman  empire.  The 
Nkeiie  creed  was  drawn  up  to  combat  his  errors.  He  was 
a  violent  enemy  of  Athanasius.  He  died  at  Alexandria. 
386. 


•J'  \ 
I'll! 


i 


ATHANASIUS, 

the  celebrated  patriarch  of  Alexandria,  was  bom  in  that  city 
about  296.  At  the  council  of  Nice,  though  then  but  a 
deacon  of  Alexandria,  his  reputation  for  skill  in  controversy 
gained  him  an  honorable  place  in  the  council,  and  with  sig- 
nal ability  he  exposed  the  sophistry  of  those  who  pleaded  on 
the  side  of  rlrius.  Six  months  after,  he  was  appointed  the 
successor  of  Alexander.  Notwithstanding  the  influence  of 
the  emperor,  who  had  recalled  Arius  from  banishment,  and, 
upon  a  plausible  confes  i,  n  of  his  faith,  in  which  he  affected 
to  be  Orthodox  in  his  s  "ntiments,  directed  that  he  should  be 
received  by  the  Alexandrian  church,  Athanasius  refused  to 
admit  him  to  communion,  and  exposed  his  prevarication. 
The  Arians  upon  this  exerted  themselves  to  raise  tumults  at 
Alexandria,  and  to  injure  the  character  of  Athanasius  with 
he  emperor,  who  was  prevailed  upon  by  falsehoods  to  pro- 
nounce against  him  a  sentence  of  banishment.     In  the  begin 


BIOGRAPHICAL    SKETCHES. 


369 


church,  was 
,  and  was  a 
rved  to  hare 
pt.  He  was 
rincipal  are 


m  by  birth 
jagated  the 
n;  and  the 
gained  foi- 
ipire.  The 
s.  He  was 
Alexandria. 


in  that  city 
then  but  » 
controversy 
d  with  sig- 
pleaded  on 
pointed  the 
ifluence  of 
iment,  and, 

he  affected 
i  should  be 

refused  to 
evarication. 

tumults  at 
nasius  with 
)ods  to  pro* 
1  the  begin 


ning  of  the  reign  of  Constatitius,  he  was  recalled  to  his  happy 
people,  but  was  again  disturbed'  and  deposed  through  the 
influence  of  the  Arians.  Accusations  were  also  sent  against 
him  and  other  bishops  from  the  east  to  the  west;  but  they 
were  acquitted  by  Pope  Julius  in  full  council.  Athanasius 
was  restored  a  seco>nd  time  to  his  sde,  upon  the  death  of  the 
Arian  bishop,  who  liad  been  placed  in  it.  Arianism,  however, 
being  in  favor  at  court,  he  was  condemned  by  a  council  con- 
vened at  Aries,  and  by  another  at  Milan,  and  was  a  third 
time  obliged  to  fly  into  the  deserts.  His  enemies  pursued 
him  even  here,  and  set  a  price  upon  his  head.  In  this  situa- 
tion, Athanasius  composed  writings  full  of  eloquence  to 
strengthen  the  faith  of  believers,  and  expose  the  falsehood  of 
his  enemies.  He  returned  with  the  other  bishops  whom 
Julian  the  Apostate  recalled  from  banishment,  and,  in  A.  D. 
362,  held  a  council  at  Alexandria,  where  the  belief  of  a  con- 
substantial  Trinity  was  openly  professed.  Many  now  were 
recovered  from  Arianism,  and  brought  to  subscribe  the 
Nicene  creed.  But  his  peace  was  again  interrupted  by  the 
complaints  of  the  heathen,  whose  temples  the  zeal  of  Athana- 
sius kept  always  empty.  He  was  again  obliged  to  fly  to  save 
his  life.  The  accession  of  Jovian  brought  him  back.  During 
the  reign  of  Jovian,  also,  Athanasius  held  another  council, 
which  declared  its  adherence  to  the  Nicene  faith ;  and  with 
the  exception  of  a  short  retirement  under  Valens,  he  was 
permitted  to  sit  down  i*i  quiet  and  govern  his  affectionate 
church  of  Alexandria,  until  his  death,  in  373.  Of  the  forty- 
six  years  of  his  official  life,  he  spent  twenty  in  banish- 
ment. 

Athanasius  (says  the  Encyclopedia  Americana)  is  one  of 
the  greatest  men  of  whom  the  church  can  boast.  His  deep 
mind,  his  noble  heart,  his  invincible  courage,  his  living  faith, 
his  unbounded  benevolence,  sincere  humility,  lofty  eloquence, 
and  strictly  virtuous  life,  gained  the  honor  and  love  of  all, 
In  all  his  writings,  his  style  is  distinguished  for  clearness  and 
moderation. 


If*'^ 


UXj-II'*!  '  MtBgr.'t-..i 


'^i&'^^k^' 


^  i 


370 


BIOGRAPHICAL    SKETCHES. 


MOSES  MAIMONIDES,  ^ 

or  Moses  son  of  Maimon,  commonly  called  Moses  EgypticuH. 
because  physician  to  the  sultan  of  Egypt,  was  a  Jewish  rabbi, 
born  at  Cordova,  in  Spain,  1131.  He  opened  a  school*  in 
Egypt,  and  as  his  skill,  not  only  in  languages,  but  in  all 
branches  of  science  and  of  philosophy,  was  very  great,  his  in- 
structions were  attended  by  numerous  and  respectable  pupils. 
Thus  eminently  distinguished  as  a  scholar,  as  a  physician, 
and  also  as  a  divine,  so  as  to  be  called  inferior  only  to  the 
legislator  Moses,  he  beheld  with  indifference,  and  even 
contempt,  the  fables  and  traditions  of  his  countrymen,  and 
applied  all  the  powers  of  learning,  and  the  vast  resources  of 
his  mind,  in  the  cause  of  truth,  virtue,  and  philosophy.  Some 
of  his  works  were  written  in  Arabic,  but  are  extant  now  in 
Hebrew  only.  The  most  famous  of  these  are  his  Commen- 
taries on  the  Misna ;  Jad,  a  complete  pandect  of  the  Jewish 
law;  More  Nevochim,  a  valuable  work,  explaining  the  difficult 
passages,  phrases,  parables,  and  allegories,  in  Scripture,  and 
several  other  works.  This  great  and  learned  man  died  in 
Egypt  at  the  age  of  seventy,  and  was  buried  with  his  nation 
in  the  land  of  Upper  Galilee.  His  death  was  mourned  for 
three  whole  days  by  Jews  and  Egyptians,  and  the  year  in 
which  he  died,  in  respect  pf  his  great  virtues  and  learning, 
was  called  Lamentum  Lamentabile. 


!' 
■I'i 


JOHN  AGRICOLA, 
a  German  divine,  born  at  Isleb.  He  was  the  friend  and  the 
disciple  of  Luther,  but  afterwards  violently  opposed  him,  and 
became  the  head  of  the  Antinomians,  a  sect  which  regarded 
faith  as  the  whole  of  the  duties  of  man.  He  was  also  en- 
gaged in  a  dispute  with  Melancthon;  but,  with  the  most 
laudable  motives,  he  endeavored  to  effect  a  reconciliation 
between  the  Catholics  and  Protestants.  He  died  at  Berlin^ 
1566,  aged  seventy-four. 


1 1?  ' 


BIOGRAPHICAL    SKETCHES. 


371 


Igypticus*. 
ish  rabbi, 
school*  in 
)ut  in  all 
at,  his  in- 
)le  pupils, 
physician, 
ily  to  the 
and   even 
rmen,  and 
ources  of 
ly.    Some 
It  now  in 
Comraen- 
\ie  Jewish 
tie  difficult 
pture,  and 
n  died  in 
his  nation 
mrned  for 
le  year  in 
learning, 


and  the 
him,  and 
regarded 
s  also  en- 
the  most 
onciliation 
at  Berlin^ 


MICHAEL  SEKVETUS, 

a  native  of  Villanuova,  in  Arragon,  son  of  a  notary.  He 
studied  the  law  at  Toulouse,  but  afterwards  applied .  to 
medicine  at  Paris,  and  took  there  his  doctor's  degree.  The 
boldness  and  pertinacity  of  his  opinions  created  him  enemies, 
and  he  left  the  capital  to  settle  at  Lyons,  but  afterwards  he 
retired  to  Charlieu.  On  the  invitation  of  the  archbishop  of 
Vienne,  in  Dauphiny,  he  was  prevailed  upon  to  fix  his  resi- 
dence there,  and  he  might  have  lived  in  peace  and  respected, 
had  he  been  satisfied  to  seek  celebrity  in  medical  pursuits 
alone.  Eager  to  publish  his  Arian  opinions  on  religion,  he 
sent  three  questions  to  Calvin  on  the  Divinity  of  Christ,  on 
Regeneration,  and  on  the  Necessity  of  Baptism,  and,  when 
answered  with  civility,  he  reflected  on  the  sentiments  of  his 
correspondent  with  arrogant  harshness.  This  produced  a 
quarrel,  and  ended  in  the  most  implacable  hatred,  so  that 
Calvin,  bent  on  revenge,  obtained,  by  secret  means,  copies 
of  a  work  in  which  his  antagonist  was  engaged,  and  caused 
him  to  be  accused  before  the  archbishop  as  a  dangerous  man. 
Servetus  escaped  from  prison ;  but,  on  his  way  to  Italy,  he 
had  the  imprudence  to  pass  in  disguise  through  Geneva, 
where  he  was  recognized  by  Calvin,  and  immediately  seized 
by  the  magistrate  as  an  impious  heretic.  Forty  heretical 
errors  were  proved  against  him  by  his  accusers ;  but  Servetus 
refused  to  renounce  them,  and  the  magistrates,  at  last  yielding 
to  the  loud  representations  of  the  ministers  of  Basle,  Berne, 
and  Zurich,  and  especially  of  Calvin,  who  demanded  the 
punishment  of  a  profane  heretic,  ordered  the  unhappy  mnn 
to  be  burnt  On  the  27th  October,  1553,  the  wretched  Ser- 
vetus was  conducted  to  the  stake,  and,  as  the  wind  prevented 
the  flames  from  fully  reaching  his  body,  two  long  hours 
elapsed  before  he  was  freed  from  his  miseries.  This  cruel 
treatment  deservedly  called  down  the  general  odium  on  the 
head  of  Calvin,  who  ably  defended  his  conduct  and  that  of 
(he  magistrates.     Servetus  published  various  works  against 


372 


BIOGRAPHICAL     SKETCHES. 


^;^ 


the  Trinity,  which  were  burnt  in  disgrace  at  Geneva,  and 
other  places. 

SIMONIS  MENNO, 

an  ecclesiastic  of  Friesland,  embraced  the  tenets  of  the 
Anabaptists,  and,  after  being  again  baptized  by  Ubbo  Philippi, 
became  a  powerful  leader  of  his  sect.  He  denied  that  Jesus 
Christ  received  a  human  shape  from  his  mother,  the  virgin 
Mary ;  and  while  he  maintained  the  necessity  of  again  bap- 
tizing adults,  he  inveighed  against  the  custom  of  infant 
baptiism,  which  he  regarded  as  Popish  innovatioil.  His  elo- 
quence and  his  learning  were  so  much  admired,  that  he 
gained  a  great  number  of  followers  in  Westphalia,  Guelder- 
land,  Holland,  and  Brabant ;  but,  though  a  price  was  set  on 
his  head,  he  had  the  good  fortune  to  escape  his  persecutors. 
He  was,  in  his  opinions,  more  moderate  than  the  rest  of  the 
Anabaptists.  His  follov/ers  are  still  to  be  found  in  the  Low 
Countries,  under  the  name  of  MennoniteSy  divided  into  two 
distinct  sects.  He  died  at  Oldeslo,  between  Lubec  and  Ham- 
burg, 1565.    His  works  were  published  at  Amsterdam,  1681. 


FRANCIS  XAVIER, 

denominated  the  Apostle  of  the  Indies,  was  born,  in  1506,  at 
the  castle  of  Xavier,  in  Navarre ;  studied  at  Paris ;  became 
one  of  the  first  and  most  zealous  disciples  of  Ignatius  Loyola; 
was  sent  to  the  East  by  John  III.  of  Portugal,  to  propagate 
the  gospel ;  performed  his  mission  in  Hindoostan,  the  Moluc- 
cas, and  Japan ;  and  was  on  the  point  of  landing  in  China, 
when  he  died,  1552. 


FAUSTlJS  SOCINUS, 

from  whom  the  Socinians  derive  their  name,  was  born,  in 
1539,  at  Sienna,  and  was  for  a  considerable  period  in  the 
service  of  the   grand  duke  of  Tuscany;    after   which  he 


BIOGRAPHICAL    SKETCHES. 


373 


Geneva,  and 


enets  of  the 
^bbo  Philippi, 
ed  that  Jesus 
er,  the  virgin 
)f  again  bap- 
3m  of  infant 
>ii.  His  elo- 
ired,  that  he 
ilia,  Guelder- 
e  was  set  on 

persecutors. 
e  rest  of  the 

in  the  Low 
ded  into  two 
>ec  and  Ham- 
erdam,  1681. 


n^  in  1506,  at 
aris;  became 
latius  Loyola; 
,  to  propagate 
n,  the  Moluc- 
ing  in  China, 


was  born,  in 
period  in  the 
er   which  he 


went  to  study  theology,  at  B&sle.     The  result  of  his  studies 
was  the  adoption  of  those  anti-Trinitarian  doctrines,  which  his 
uncle    Lelio    Socinus   is  believed    also  to   have   professed 
Faustus  settled  in  Poland,  gained  many  followers,  endured 
much  persecution,  and  died  in  1604. 


ROBERT  BROWN 
was  educated  at  Cambridge,  and  was  a  man.  of  good  parts 
and  some  learning.  He  began  to  inveigh  openly  against  the 
ceremonies  of  the  church,  at  Norwich,  in  1580 ;  but,  being 
much  opposed  by  the  bishops,  he,  with  his  congre  on,  left 
England,  and  settled  at  Middleburgh,  in  Zealand,  re  they 
obtained  leave  to  worship  God  in  their  own  way,  and  form  a 
church  according  to  their  own  model.  They  soon,  however, 
began  to  differ  among  themselves,  so  that  Brown,  growing 
weary  of  his  office,  returned  to  England  in  1589,  renounced 
his  principle,-?  of  separation,  and  was  preferred  to  the  rectory 
of  a  church  in  Northamptonshire.  He  died  in  prison  in 
1630.  The  revolt  of  Brown  was  attended  with  the  dissolution 
of  the  church  at  Middleburgh ;  but  the  seeds  of  Browntsm 
which  he  had  sown  in  England  were  so  far  from  being  de- 
stroyed, that  Sir  Walter  Raleigh,  in  a  speech  in  1592,  com- 
putes no  less  than  twenty  thousand  of  this  sect. 


JAMES  ARMINIUS, 

a  native  of  Oude-water,  in  Holland,  1560,  founder  of  the 
sect  of  the  Arminians.  As  he  lost  his  father  early,  he  was 
supported  at  the  university  of  Utrecht,  and  of  Marpurg,  by 
the  liberality  of  his  friends ;  but  when  he  returned  home,  in 
the  midst  of  the  ravages  caused  by  the  Spanish  arms,  instead 
of  being  deceived  by  his  mother,  he  found  that  she,  as  well 
as  her  daughters,  and  all  her  family,  had  been  sacrificed  to 
the  wantonness  of  the  ferocious  enemy.  His  distress  was  for 
a  while  inconsolable ;  but  the  thirst  after  distinction  called 
32 


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374 


u 


BIOGRAPHICAL    SKETCHES. 


him  to  the  newlyrfounded  university  of  Leyden,  where  his 
industry  acquired  him  the  protection  of  the  magistrates  of 
Amsterdam,  at  whose  expense  he  travelled  to  Geneva  and 
Italy,  to  hear  the  lectures  of  Theodore  Beza  and  James  Za* 
barella.  On  his  return  to  Holland,  he  was  ordained  minister 
of  Amsterdam,  1583.  As  professor  of  divinity  at  Leyden,  to 
which  office  he  was  called  1603,  he  distinguished  himself  by 
three  valuable  orations  on  the  object  of  theology,  on  the 
author  and  end  of  it,  and  on  the  certainty  of  it;  and  he 
afterwards  explained  the  prophet  Jona"?  In  his  public  and 
private  life,  Arminius  has  been  admired  for  his  moderation ; 
aud  though  many  gross  insinuations  have  been  thrown  against 
him,  yet  his  memory  has  been  fully  vindicated  by  the  ablest 
pens,  and  he  seemed  entitled  to  the  motto  which  he  assumed, 
—  A  good  conscience  is  a  paradise.  A  life  of  perpetual  labor 
and  vexation  of  mind  at  last  brought  on  a  sickness  of  which 
he  died,  October  19,  1619.  His  writings  were  all  on  con* 
troversial  and  theological  subjects,  and  were  published  in  one 
volume,  quarto,  Frankfort,  1661. 


FRANCIS  HIGGINSON, 

first  minister  of  Salem,  Massachusetts,  after  receiving  his 
education  at  Emanuel  College,  in  Cambridge,  became  the 
minister  of  a  church  at  Leicester,  in  England.  While  his 
popular  talents  filled  his  church  with  attentive  hearers,  such 
was  the  divine  blessing  upon  his  labors,  that  a  deep  attention  . 
to  religious  subjects  was  excited  among  his  people.  Becom- 
ing at  length  a  conscientious  Noncron  for  mist  to  \he  rites  of 
the  English  church,  some  of  which  he  thought  not  only  were 
unsupported  by  Scripture,  but  corrupted  the  purity  of  Chris- 
tian worship  and  discipline,  he  was  excluded  from  the  parish 
church,  and  became  obnoxious  to  the  High  Commission  Court. 
One  day  two  messengers  came  to  his  house,  anu  with  loud 
knocks  cried  out,  "  Where  is  Mr.  Higginson  1  We  must 
speak  with  Mr.  Higginson ! "  His  wife  ran  to  his  chamber, 
and  entreated  him  to  conceal  himself;  but  he  replied,  that  ha 


BIOGRAPHICAL    SKETCHES. 


375 


irhere  his 
strates  of 
neva  and 
imes  Za- 
.  minister 
eyden, to 
imself  by 
',  on  the 
;  and  he 
iblic  and 
deration ; 
^n  against 
he  ablest 
assumed, 
tual  labor 
of  which 
I  on  con- 
ed in  one 


iving  his 

same   the 

Vhile  his 

rers,  such 

attention 

Becom- 

rites  of 

only  were 

of  Chris- 

the  parish 

lon  Court. 

w'lXh  loud 

We  must 

chamber, 

id,  that  he 


should  acquiesce  in  the  will  of  God.  He  went  down,  and,  as 
the  messengers  entered  the  hall,  they  presented  him  with  some 
papers,  saying,  in  a  rough  manner,  *'  Sir,  we  came  from 
London,  and  our  business  is  to  convey  you  to  London,  as  you 
may  see  by  those  papers."  «*  I  thought  so,"  exclaimed  Mrs. 
Higginson,  weeping;  but  a  woman's  tears  could  have  but 
little  effect  upon  hard-hearted  pursuivants.  Mr.  Higginson 
opened  the  packet  to  read  the  form  of  his  arrest,  but,  instead 
of  an  order  from  Bishop  Laud  for  his  seizure,  he  found  a  copy 
of  the  charter  of  Massachusetts,  and  letters  from  the  governor 
and  company,  inviting  him  to  embark  with  them  for  New 
England.  The  sudden  transition  of  feeling  from  despondence 
to  joy,  may*be1)etter  imagined  than  described. 

Having  sought  advice  and  implored  the  divine  direction, 
he  resolved"  to  accept  the  invitation.  In  his  farewell  sermon, 
preached  before  a  vast  assembly,  he  declared  his  persuasion, 
that  England  would  be  chastised  by  war,  and  that  Leicester 
would  have  more  than  an  ordinary  share  of  sufferings.  It 
was  not  long  before  his  prediction  was  verified.  It  is  not 
meant  that  he  claimed  the  power  of  foretelling  future  events , 
but  he  could  reason  with  considerable  accuracy  from  cause 
to  effect,  knowing  that  iniquity  is  generally  followed  by  its 
punishment ;  and  he  lived  in  an  age  when  it  was  usual  for 
ministers  to  speak  with  more  confidence,  and  authority,  and 
efficacy,  than  at  present.  He  sailed  from  Gravesend,  April 
25,  1629,  accompanied  by  Mr.  Skelton,  whose  principles  ac- 
corded with  his  own.  When  he  came  to  the  Land's  End,  he 
called  his  children  and  the  otherpassengers  on  deck  to  take 
the  last  view  of  their  native  country  ;  and  he  now  exclaimed, 
"  Farewell,  England !  farewell,  the  church  of  God  in  England, 
and  all  the  Christian  friends  there !  We  do  not  go  to  Amer- 
ica as  separatists  from  the  church  of  England,  though  we 
cannot  but  separate  from  its  corruptions."  He  then  con- 
cluded with  a  fervent  prayer  for  the  king,  church,  and  state, 
in  England.  He  arrived  at  Cape  Ann,  June  27,  1629,  and, 
having  spent  the  next  day  there,  which  was  Sunday,  on  the 
29th  he  entered  the  harbor  of  Salem.     July  the  20th  was 


;^l 


376 


BIOGRAPHICAL    SKETCHES. 


observed  as  a  day  of  fasting  by  the  appointment  of  Governoi 
Endicott,  and  the  church  then  made  choice  of  Mr.  Higginson 
to  be  their  teacher,  and  Mr.  Skelton  their  pastor. 

Thus  auspicious  was  the  commencement  of  the  settlement 
of  Naumkeag,  or  Salem ;  but  the  scene  was  soon  changed. 
During  the  first  winter,  about  one  hundred  persons  died,  and 
Mr.  Higginson  was  soon  seized  with  a  hectic,  which  termi- 
nated his  days  in  August,  1630,  aged  forty-two.  In  his  last 
sickness,  he  was  reminded  of  his  benevolent  exertions  in  the 
service  of  the  Lord  Jesus  Christ.  To  consoling  suggestions 
of  this  kind  he  replied,  "  I  have  been  an  unprofitable  servant, 
and  all  my  desire  is  to  win  Christ,  and  be  found  in  him,  not 
having  my  own  righteousness." 


i 


RICHARD  BAXTER, 

a  Nonconformist,  borii  at  Rowton,  Shropshire,  12th  November, 
1615.  He  compensated  for  the  deficiencies  of  a  neglected 
education  by*  unusual  application,  and  was  appointed  master 
of  Dudley  free-school  by  the  interest  of  Mr.  Richard  Foley, 
of  Stourbridge,  and  soon  after  admitted  into  orders  by  the 
bishop  of  Winchester.  His  scruples  were  raised  by  the  oath 
which  was  proposed  by  the  convention  at  that  time  sitting, 
and  he  was  among  the  number  of  those  who  showed  their 
dislike  to  an  unqualified  submission  "  to  archbishops,  bishops, 
et  cetera,"  as  they  knew  not  what  the  et  cetera  comprehended. 
In  1640,  he  was  invited  to  be  minister  at  Kidderminster ;  but 
the  civil  war,  which  broke  out  soon  after,  exposed  him  to 
persecution,  as  he  espoused  the  cause  of  the  parliament.  He 
retired  to  Coventry,  and  continued  his  ministerial  labors  till 
the  success  of  the  republicans  recalled  him  to  his  favorite 
flock  at  Kidderminster.  The  usurpation  of  Cromwell  gave 
him  great  offence,  and  he  even  presumed  to  argue  in  private 
with  the  tyrant  on  the  nature  and  illegality  of  his  power ;  but 
in  the  only  sermon  which  he  preached  before  him,  he  wisely 
confined  his  subject  to  the  dissensions  which  existed  in  the 
kingdom  on  religious  matters.     He  was  in  London  aftei 


BIOGRAPHICAL    SKISTCHeS. 


877 


Grovernoi 
[igginson 

ettlement 
changed, 
died,  and 
ch  termi- 
n  his  last 
ms  in  the 
iggestions 
e  servant, 
I  him,  not 


Oromweirs  death,  and  preached  before  parliament  the  day 
before  the  king's  return  was  voted,  and  likewise  before  the 
Iwd  mayor  for  Monk's  successes.  Charles  II.  made  him  one 
of  his  chaplains,  and  Chancellor  Clarendon  offered  him  the 
bishopric  of  Hereford,  which  he  declined.  He  was,  however, 
soon  involved  in  the  general  persecution  of  the  Nonconform- 
ists. His  paraphrase  on  the  New  Testament  drew  upon 
him,  in  1685,  the  vengeance  of  Jeffreys,  and  he  was  condemned 
to  be  imprisoned  for  two  years,  from  which  punishment,  six 
months  afier,  he  was  discharged  by  the  interference  of  Lord 
Powis  with  King  James.  He  died  December  8th,  1691,  and 
was  interred  in  Christ  Church. 


November, 
neglected 
:ed  master 
trd  Foley, 
ers  by  the 
y  the  oath 
ne  sitting, 
)wed  their 
s,  bishops, 
trehended. 
nster ;  but 
ed  him  to 
nent.     He 
labors  till 
is  favorite 
iwell  gave 

in  private 
)ower;  but 

he  wisely 
ited  in  the 
ndon  aflei 


GEORGE  POX, 

the  founder  of  the  society  of  Friends,  or  Quakers,  was  bom, 
in  1624,  at  Drayton,  in  Leicestershire,  and  was  the  son  of  a 
weaver,  a  pious  and  virtuous  man,  who  gave  him  a  religious 
education.  Being  apprenticed  to  a  grazier,  he  was  employed 
in  keeping  sheep  —  an  occupation,  the  silence  and  solitude  of 
which  were  well  calculated  to  nurse  his  naturally  enthusiastic 
feelings.  When  he  was  about  nineteen,  he  believed  himself 
to  have  received  a  divine  command  to  forsake  all,  renounce 
society,  and  dedicate  his  existence  to  the  service  of  religion. 
For  five  years,  he  accordingly  led  a  wandering  life,  fasting, 
praying,  and  living  secluded ;  but  it  was  not  till  about  1648 
that  he  began  to  preach  his  doctrines.  Manchester  was  the 
place  where  he  first  promulgated  them.  Thenceforth  he 
pursued  his  career  with  untirable  zeal  and  activity,  in  spite 
of  frequent  imprisonment  and  brutal  usage.  It  was  at  Derby 
that  his  followers  were  first  denominated  Quakers ^  either  from 
their  tremulous  mode  of  speaking,  or  from  their  calling  on 
their  hearers  to  "  tremble  at  the  name  of  the  Lord."  The 
labors  of  Fox  were  crowned  with  considerable  success ;  and, 
in  1669,  he  extended  the  sphere  of  them  to  America,  where 
he  spent  two  years.  He  also  twice  visited  the  continent 
He  died  in  1690.  His  writings  were  collected  in  three  voI> 
32* 


378 


ii 


BTOORAPHICAL    SKETCHES. 


umes,  folio.     Whatever  may  be  thought  of  the  tenets  of  Fox 
there  can  be  no  doubt  that  he  was  sincere  in  them,  and  that 
he  was  a  man  of  strict  temperance,  humility,  moderation,  and 
pi'ity.  ■-■-. 


WILLIAM  PENN, 
the  founder  of  Pennsylvania,  was  born  in  London,  1644 
From  a  private  school  at  Chigwell,  Essex,  he  entered,  in 
1660,  as  a  gentleman  commoner  at  Christ  Church,  Oxford ; 
but,  as  he  withdrew  from  the  national  forms  of  worship  with 
other  students,  who,  like  himself,  had  listened  to  the  preaching 
of  Thomas  Loe,  a  Quaker  of  eminence,  who  was  fined  for  Non- 
conformity, and,  the  next  year,  as  he  pertinaciously  adhered 
to  his  opinions,  he  was  expelled  fi-om  the  college.  His  father 
sent  him  to  France,  and,  on  his  return,  he  entered  at  Lincoln's 
Inn,  as  a  law  student.  In  1666,  he  was  sent  to  manage  an 
estate  in  Ireland,  and,  during  his  residence  there,  he  renewed 
his  acquaintance  with  Loe,  and  showed  such  partiality  to  the 
Quakers,  that  he  was,  in  those  days  of  persecution,  taken  up 
at  a  meeting  at  Cork,  and  imprisoned  by  the  mayor,  who  at 
last  restored  him  to  liberty  at  the  request  of  Lord  Orrery 
His  return  to  England  produced  a  violent  altercation  with 
his  father,  who  wished  him  to  abandon  those  singular  habits 
so  offensive  to  decorum  and  established  forms ;  and,  when  he 
refused  to  appear  uncovered  before  him  and  before  the  king, 
he  a  second  time  dismissed  him  from  his  protection  and  favor. 
In  1668,  he  first  appeared  as  a  preacher  and  as  an  author 
among  the  Quakers ;  and,  in  consequence  of  some  controver- 
sial dispute,  he  was  sent  to  the  Tower,  where  he  remained  in 
confinement  for  seven  months.  The  passing  of  the  conventi- 
cle act  soon  afler  again  sent  him  to  prison  in  Newgate,  from 
which  he  was  released  by  the  interest  of  his  father,  who  about 
this  time  was  reconciled  to  him,  and  lefl  him,  on  his  decease 
some  time  afler,  a  valuable  estate  of  about  fifleen  hundred 
pounds  per  annum.  In  1672,  he  married  Gulielma  Maria 
Springett,  a  lady  of  principles  similar  to  his  own,  and  then 
fixed  his  residence  at  Rickmansworth,  where  he  employed 


BIOGRAPHICAL    SKETCHES. 


379 


its  of  Fox 
and  that 
ration,  and 


Ion,  1644 
intered,  in 
h,  Oxford ; 
^rship  with 
i  preaching 
jd  for  Non- 
ily  adhered 
His  father 
Lt  Lincoln's 
manage  an 
le  renewed 
ality  to  the 
1,  taken  up 
^or,  who  at 
3rd  Orrery 
sation  with 
rular  habits 
id,  when  he 
e  the  king, 
1  and  favor. 
)  an  author 
B  controver- 
remained  in 
le  conventi- 
wgate,  from 
,  who  about 
his  decease 
en  hundred 
elma  Maria 
n,  and  then 
e  employed 


himself  zealously  in  promotmg  the  cause  of  the  Friends  by 
his  preaching,  as  well  as  by  his  writings.  In  1677,  he  went, 
with  George  Fox  and  Robert  Barclay,  to  the  continent  on  a 
religious  excursion;  and,  after  visiting  Amsterdam  and  the 
other  chief  towns  of  Holland,  they  proceeded  to  the  court 
of  Princess  Elizabeth,  the  granddaughter  of  James  I.,  at 
Herwerden  or  Herford,  where  they  were  received  with  great 
kindne^  and  hospitality.  Soon  after  his  return  '.o  England, 
Charles  H.  granted  him,  in  consideration  of  the  services  of 
his  father,  and  for  a  debt  due  to  him  from  the  crown,  a  prov- 
ince of  North  America,  then  called  New  Netherlands,  but 
now  making  the  state  of  Pennsylvania.  In  consequence  of 
this  acquisition,  he  invited,  under  the  royal  patent,  settlers 
from  all  parts  of  the  kingdom,  and  drew  up,  in  twenty-four 
articles,  the  fundamental  constitution  of  his  new  province,  in 
which  he  held  out. a  greater  degree  of  religious  liberty  than 
had  at  that  time  appeared  in  the  Christian  world.  A  colony 
of  people,  chiefly  of  his  persuasion,  soon  flocked  to  share  his 
fortunes ;  the  lands  of  the  country  were  cleared  and  improved, 
and  a  town  was  built,  which,  on  the  principle  of  brotherly 
love,  received  the  name  of  Philadelphia.  In  1682,  Penn 
visited  the  province,  and  confirmed  that  good  understanding 
which  he  had  recommended  with  the  natives ;  and,  aftet  two 
years'  residence,  and  with  the  satisfaction  of  witnessing  and 
promoting  the  prosperity  of  the  colonists,  he  returned  to 
England.  Soon  after,  Charles  died,  and  the  acquaintance 
which  Penn  had  with  the  new  monarch  was  honorably  used 
to  protect  the  people  of  his  persuasion.  At  the  revolution 
however,  he  was  suspected  of  treasonable  corsespondence 
with  the  exiled  prince,  and  therefore  exposed  to  molestation 
and  persecution.  In  1694,  he  lost  his  wife;  but,  though 
severely  afflicted  by  the  event,  he  in  about  two  years  married 
again,  and  afterwards  employed  himself  in  travelling  in  Ire- 
land, and  over  England,  in  disseminating,  as  a  preacher,  the 
doctrines  of  his  sect.  He  visited,  in  1699,  his  province  with 
his  wife  and  family,  and  returned  to  England  in  1701.  The 
suspicion  with  which  he  had  been  regarded  under  William's 


\  ." 


380 


BIOGRAPHICAL    SKETCHES 


government,  ceased  at  the  accession  of  Q,ueen  Anne,  and  the 
unyielding  advocate  of  Qpakerism  was  permitted  to  live  with 
greater  freedom,  and  to  fear  persecution  less.  In  1710,  he 
removed  to  Rushcomb,  near  Twyford,  Berks,  where  he  spent 
the  rest  of  his  life.  Three  repeated  attacks  <^  an  apoplexy 
at  last  came  to  weaken  his  faculties  and  his  constitution,  and, 
after  nearly  losing  all  recollection  of  his  former  friends  and 
associates,  he  expired,  30th  July,  1718,  and  was  buried  at 
Jordan,  near  Beaconsfield,  Bucks.  The  character  of  Penn 
is  truly  amiable,  benevolent,  and  humane;  his  labors  were 
exerted  for  the  good  of  mankind,  and,  with  the  strictest  con- 
sistency of  moral  conduct  and  religions  opinion,  he  endured 
persecution  and  malice  with  resignaticm ;  and,  guided  by  the 
approbation  of  a  pure  conscience,  he  showed  himself  indefat- 
igable in  the  fulfilling  of  what  he  considered  as  the  law  of 
God,  and  the  clear  demonstration  of  the  truth  of  the  gospel. 
The  long  prosperity  of  Pennsylvania,  and  of  his  favorite  city, 
Philadelphia,  furnishes  the  best  evidence  of  his  wisdom  as  a 
legislator. 


i  ■>■ 


BENEDICT   SPINOZA,   • 

an  atheistical  writer,  son  of  a  Portuguese  Jew,  born  at 
Amsterdam,  1638.  He  studied  medicine  and  theology;  but 
his  religion  was  so  loose,  and  his  inquiries  for  the  reason  of 
every  thing  which  he  was  to  believe,  became  so  offensive  to 
the  rabbies,  that  he  was  thrust  out  of  the  synagogue.  In 
consequence  of  this,  he  became  a  Christian,  and  was  bap- 
tized ;  but  his  conversion  was  insincere,  and  though,  during 
his  life,  he  did  not  openly  profess  himself  an  atheist,  his 
posthumous  works  plainly  proved  him  such.  He  died,  of  a 
consumption,  at  the  Hague,  February,  1677,  aged  forty-five. 
He  is  .the  founder  of  a  regular  system  of  atheism,  and  by  his 
hypothesis  he  wished  to  establish  that  there  is  but  one  sub- 
stance in  nature,  which  is  endowed  with  infinite  attributes, 
with  extension  and  thought ;  that  all  spirits  are  modifications 
of  that  substwce;  and  that  God,  the  necessary  and  most 


BIOGRAPHICAL    SKETCHES. 


881 


perfect  being,  is  the  cause  of  all  thin|s  that  exist,  but  does 
not  differ  from  them.  These  monstrous  doctrines,  though 
not  new,  were  thus  built  into  a  regular  system  by  this  extraor- 
dinary man,  who  is  said  in  other  respects'  to  have  been  of 
a  good  moral  character  in  private  life,  benevolent,  friendly, 
and  charitable.  His  conduct  was  marked  by  no  licentiousness 
or  irregularity;  but  he  retired  from  the  tumults  of  Amsterdam 
to  a  more  peaceful  residence  at  the  Hague,  where  curiosity 
led  princes,  philosophers,  •'and  learned  men,  to  see  and  to 
converse  with  this  bold  assertor  of  atheism. 


ANN  LEE 
was  born  in  the  town  of  Manchester,  in  England,  in  1736. 
Her  father,  John  Lee,  though  not  in  affluent  circumstances, 
was  an  honest  and  industrious  man.  Her  mother  was  es- 
teemed as  a  very  pious  woman.  As  was  common  with  the 
laboring  classes  of  people  in  England  at  that  period,  their 
children,  instead  of  being  sent  to  school,  were  brought  up  to 
work  from  early  childhood.  By  this  means,  Ann,  though 
quite  illiterate,  acquired  a  habit  of  industry,  and  was  early 
distinguished  for  her  activity,  faithfulness,  neatness,  and  good 
economy  in  her  temporal  employments. 

From  early  childhood  she  was  the  subject  of  religious 
impressions  and  divine  manifestations.  These  o  \<:inued,  in 
a  greater  or  less  degree,  as  she  advanced  in  years ;  'o  that,  at 
times,  she  was  strongly  impressed  with  a  sense  of  the  great 
depravity  of  human  nature,  and  of  the  lost  state  of  mankind 
by  reason  of  sin.  But  losing  he,:  mother  at  an  early  age, 
and  finding  no  person  to  assist  her  in  the  pursuit  of  a  life  of 
holiness,  and  being  urged  by  the  solicitations  of  her  relations 
and  friends,  she  was  married  to  Abraham  Stanley,  by  whom 
she  had  four  children,  who  all  died  in  infancy.  But  the 
convictions  of  her  youth  oflen  returned  upon  her  with  great 
force,  which  at  length  brought  her  under  excessive  tribulatjpn 
of  soul.  In  this  situation,  she  sought  earnestly  for  deliverance 
from  the  bondage  of  sin. 


>  t 


382 


BIOGRAPHICAL    SKETCHES. 


While  under  these  exercises  of  mind,  she  became  acquainted 
with  a  society  of  people  associated  under  the  ministration  of 
James  Wardly,  who,  with  Jane,  his  wife,  had  been  greatly 
favored  with  divine  manifestations  concerning  the  second 
appearing  of  Christ,  which  they  foresaw  was  near  at  hand. 
Ann  readily  embraced  their  testimony,  and  united  herself  to 
the  society  in' the  month  of  September,  1758. 

In  this  society,  Ann  found  that  strength  and  protection 
against  the  powerful  influences  df  evil,  which,  for  the  time 
being,  were  answerable  to  her  faith;  and,  by  her  faithful 
obedience,  she  by  degrees  attained  to  the  full  knowledge  and 
experience  in  spiritual  things  which  they  had  found.  But  as 
she  still  found  in  herself  the  remains  of  the  propensities  of 
fallen  nature,  she  could  not  rest  satisfied  short  of  full  salva- 
tion ;  she  therefore  sought  earnestly,  day  and  night,  in  the 
most  fervent  prayers  and  cries  to  God,  to  find  complete 
deliverance  from  a  sinful  nature,  and  to  know  more  perfectly 
the  way  of  full  redemption  and  final  salvation. 

After  passing  through  many  scenes  of  tribulation  and 
suflering,  she  received  a  full  answer  to  her  prayers  and 
desires  to  God.  She  then  came  forward,  and,  with  extraor- 
dinary power  and  energy  of  spirit,  testified  that  she  had 
received,  through  the  Spirit  of  Christ,  a  full  revelation  of  the 
fallen  nature  of  man,  and  of  the  only  means  of  redemption, 
which  were  comprised  in  his  precepts  and  living  example 
while  on  earth.  The  astonishing  power  of  God  which  ac- 
companied her  testimony  of  this  revelation  to  the  society, 
was  too  awakening  and  convincing  to  leave  a  doubt  on  the 
minds  of  the  society  of  its  divine  authority.  When,  therefore, 
Ann  had  thus  manifested  to  the  society  the  revelation  of  light 
which  she  had  received,  she  was  received  and  acknowledged 
as  their  leader  and  spiritual  Mother  in  Christ.  This  was  the 
only  name  of  distinction  by  which  she  was  know.n  in  the 
society.  The  term  Elect  Lady  was  giv^n  to  her  by  her 
enemies.  Ann,  with  a  number  of  her  followers,  visited 
America  in  1774,  and  formed  the  first  society  of  Shakers  in 
this  country,  at  Watervliet,  N.  Y.,  where  she  died  in  1784 


BIOGRAt>HXCAL    SKETCHES. 


383 


squainted 
tration  of 
in  greatly 
le  second 
at  hand, 
herself  to 

protection 
the  time 
er  faithful 
rledge  and 
1.  But  as 
msities  of 
full  salva- 
[ht,  in  the 
i  complete 
e  perfectly 

lation   and 
ayers   and 
th  extraor- 
she  had 
tion  of  the 
demption, 
r  example 
which  ac- 
le  society, 
ibt  on  the 
therefore, 
on  of  light 
nowledged 
lis  was  the 
>w.n  in  the 
ler  by  her 
rs,  visited 
Shakers  in 
in  1784 


JOHN  GLASS, 

a  Scotch  divine,  born  at  Dundee,  1696,  and  educated  at 
Aberdeen.  Upon  his  publication  of  a  pamphlet  on  the  in- 
consistency of  a  civil  establishment  with  Christianity,  he  was 
deposed  from  his  church,  near  Dundee,  and  then  became  the 
founder  of  a  new  sect,  called  the  Olassites  in  Scotland,  and 
Sandemanians  in  England.  As  the  discipline  of  his  sect  was 
very  rigorous,  few  embraced  his  tenets,  and  the  name  is  scarce 
known  now.  . 


GEORGE   KEITH, 

a  duaker,  was  born  at  Aberdeen,  and  was  well  educated. 
He  came,  in  1682,  to  East  Jersey,  where  he  was  surveyor- 
general.  In  1689,  he  taught  a  school  in  Philadelphia.  After 
various  exertions,  writing  and  travelling  for  the  propagation 
of  the  sentiments  of  his  sect,  he  at  first  seceded,  and  at  length 
entirely  deserted  the  society.  In  England,  he  became  an 
Episcopalian,  and  was  consecrated  as  an  Episcopal  missionary, 
and  in  that  capacity  officiated  for  a  short  time  in  New  York 
and  Boston.  Returning  to  England  in  1706,  he  was  a  rector 
at  Edburton,  in  Sussex,  where  he  died.  His  publications 
were  numerous,  but  almost  exclusively  controversial. 


NICHOLAS  LOUIS,  COUNT  ZINZENDORP, 

the  patron  of  the  sect  of  the  Moravians,  was  born  at  Dresden, 
in  May,  1700.  He  studied  at  Halle  and  Utrecht.  About 
tlie  year  1721,  he  purchased  the  lordship  of  Berthdldsdorf,  in 
Lusatia.  Some  poor  Christians,  the  followers  of  John  Huss, 
obtained  leave,  in  1722,  to  settle  on  his  estate.  They  soon 
made  converts.  Such  was  the  origin  of  the  village  of  Herrn- 
hut.     Their  noble  patron  soon  after  joined  them. 

From  this  period  Count  Zinzendorf  devoted  himself  to  the 
business  of  instructing  his  fellow-men  by  his  writings  and  by 


384 


BIOGRAPHICAL    SKETCHES. 


preaching.  He  travelled  through  Germany,  and  in  Denmark 
became  acquainted  with  the  Danish  missions  in  the  East  In- 
dies and  Greenland.  About  1732,  he  engaged  earnestly  in 
the  promotion  of  missions  by  his  Moravian  brethren,  whose 
numbers  at  Herrnhut  were  then  about  five  hundred.  So  suc- 
cessful  were  these  missions,  that  in  a  few  years  four  thousand 
negroes  were  baptized  in  the  West  Indies,  and  the  converts 
in  Greenland  amounted  to  seven  hundred  and  eighty-four. 

In  1737,  he  visited  London,  and,  in  1741,  came  to  America, 
and  preached  at  Germantown  and  Bethlehem.  February  11, 
1742,  he  ordained  at  Oly,  in  Pennsylvania,  the  missionaries 
Ranch  and  Buettner,  and  Ranch  baptized  three  Indians 
from  Shekomeco,  east  of  the  Hudson,  "  the  firstlings  of  the 
Indians."  He  soon,  with  his  daughter,  Benigna,  and  several 
brethren  and  sisters,  visited  various  tribes  of  Indians.  At 
Shekomeco  he  established  the  first  Indian  Moravian  congre- 
gation in  Nor4h  America.  In  1743,  he  returned  to  Europe. 
He  died  at  Herrnhut,  in  1760,  and  his  coffin  was  carried  to 
the  grave  by  thirty-two  preachers  and  missionaries,  whom  he 
had  reared,  and  some  of  whom  had  toiled  in  Holland,  England, 
Ireland,  North  America,  and  Greenland.  What  monarch  was 
ever  honored  by  a  funeral  like  this  ? 


WILLIAM  COURTNEY, 

archbishop  of  Canterbury,  was  the  fourth  son  of  Hugn 
Courtney,  eari  of  Devonshire,  by  Margaret,  granddaughter 
of  Edward  I.  He  was  educated  at  Oxford,  and,  though 
possessed  of  abilities,  owed  his  elevation  in  the  church  to 
the  consequence  of  his  family.  When  twenty-eight,  he  was 
made  bishop  of  Hereford,  and  afterwards  translated  to  London, 
where  he  summoned  before  him  the  great  Wicklifie,  in  St. 
Paul's  Cathedral,  1377.  The  bold  reformer  was  on  this 
occasion  attended  by  his  friends  John  of  Gaunt  and  Lord 
Percy,  who,  in  supporting  his  tenets,  treated  the  prelate  with 
such  asperity,  that  a  tumult  was  excited  among  the  citizena 


ill 


BIOGRAPHICAL    SKETCHES. 


385 


of  London.  Courtney  was  made  chancellor,  1381 ,  and  after- 
wards raised  to  the  see  of  Canterbury.  He  was  a  violent 
persecutor  of  the  Wickliffites,  and  condemned  their  tenets  in 
a  synod.     He  died  at  Maidstone,  1396,  aged  55. 


RICHARD  HOOKER, 

an  eminent  divine  of  the  church  of  England,  was  born  in 
1553,  at  Heavitree,  near  Exeter,  and,  under  the  patronage 
of  Bishop  Jewel,  was  educated  at  Corpus  Christi  College, 
Oxford,  where  he  was  distinguished  for  his  piety  and  exem- 
plary conduct.  An  unhappy  marriage,  which  he  contracted 
before  he  was  thirty,  with  a  scold  who  had  neither  beauty, 
money,  nor  manners,  lost  him  his  college  fellowship,  and  was 
a  fertile  source  of  annoyance  to  him.  In  1585,  he  was  made 
master  of  the  Temple ;  but,  weary  of  disputes  with  the  after- 
noon lecturer,  —  a  violent  Presbyterian,  —  and  longing  for 
rural  retirement,  he  relinquished  this  preferment,  and  ob- 
tained the  rectory  of  Bishop's  Bourne,  in  Kent,  at  which  he 
resided  till  his  decease,  in  1600.  His  great  work  is  the  trea- 
tise on  "  Ecclesiastical  Polity ; "  of  which  Pope  Clement  Vlil. 
said,  **  There  are  in  it  such  seeds  of  eternity  as  will  continue 
till  the  last  fire  shall  devour  all  learning." 


CHARLES  CHAUNCEY, 

second  president  of  Harvard  College,  was  born  in  England, 
in  1589.  He  received  his  grammar  education  at  Westmin- 
ster, and  took  the  degree  of  M.  D.  at  the  university  of  Cam- 
bridge. He  emigrated  to  New  England  in  1636,  and,  after 
serving  for  a  number  of  years  in  the  ministry  at  Scituate, 
was  appointed,  in  1654,  president  of  Harvard  College.  In 
this  office  he  remained  till  his  death,  in  1671,  performing  all 
its  duties  with  industrious  fidelity.  He  was  eminent  as  a 
physician,  and  was  of  opinion  that  there  ought  to  be  no  diflh 
tinction  between  physic  and  divinity. 
33 


\  \ 


386 


BIOGRAPHICAL    SKETCHES. 


I   i 


;».  i 


\ 


ROGER    WILUAMS,  * 

the  founder  of  the  Providence  Plantations,  was  born  in  Wales, 
in  1599,  and  was  educated  at  Oxford.  Being  a  dissenter, 
he  came  to  America,  in  Uie  hope  of  enjoying  in  freedom  his 
religious  opinions.  He  arrived  at  Hull,  February  5,  1631, 
and  was  established  at  Salem,  Massachusetts,  as  colleague 
with  Mr.  Skelton.  His  peculiar  notions  soon  subjected  him 
to  the  severest  censure.  He  maintained  that  the  magistrates 
were  bound  to  grant  toleration  to  all  sects  of  Christians,  and 
in  his  actions  and  words  avowed  the  liberality  of  his  prinni. 
pies.  After  the  death  of  Mr.  Skelton,  he  was  sole  minister 
of  Salem.  Continuing  to  avow  his  opinions,  which  were 
considered  not  only  heretical,  but  seditious,  he  was  summoned 
before  the  General  Court,  to  answer  to  numerous  charges 
He,  however,  refused  to  retract  any  of  his  opinions,  and  was 
accordingly  banished,  1635.  He  first  repaired  to  Seekonk : 
but,  being  informed  that  that  territory  was  within  the  juris< 
diction  of  Plymouth,  he  proceeded  to  Mooshausic,  where, 
with  others,  in  1636,  he  began  a  plantation.  The  land 
was  honestly  purchased  of  the  Indians;  and  the  town,  m 
acknowledgment  of  the  kindness  of  Heaven,  was  called  Prov- 
idence. Mr.  Williams's  benevolence  was  not  confined  to  his 
civilized  brethren ;  he  learned  the  language  of  the  Indians, 
travelled  among  them,  won  the  entire  confidence  of  their 
chiefs,  and  was  often  the  means  of  saving  from  injury  the 
colony  that  had  driven  him  from  its  protection.  In  1643,  he 
was  sent  to  England,  as  agent  for  both  settlements,  and  in 
September,  1644,  returned  with  a  patent  for  the  territory 
with  permission  for  the  inhabitants  to  institute  a  government 
for  themselves.  In  1651,  he  was  again  sent  to  England,  in 
the  capacity  of  agent,  and  returned  in  1654,  when  he  was 
chosen  president  of  the  government.  Benedict  Arnold  suc- 
ceeded him  in  1657.  He  died  in  April,  1683,  aged  eighty- 
four.  Mr.  Williams  was  consistent  in  his  religious  doctrines, 
and  set  a  bright  example  of  that  toleration  which  he  demanded 
|rom  otbars.     His  mind  was  strong  and  well  cultivated ;  and 


BIOGRAPHICAL    SKETCHES. 


387 


>rn  in  Wales, 

a  dissenter, 

freedom  his 
tary  5,  1631, 
as  colleague 
iibjected  him 
e  magistrates 
hristians,  and 
af  his  princi- 
sole  minister 

which  were 
as  summoned 
rous  charges 
ions,  and  was 

to  Seekonk: 
bin  the  juris- 
ausic,  where, 
.     The  land 

the  town,  in 
s  called  Prov. 
onfined  to  his 
'  the  Indians, 
ence  of  their 
m  injury  the 
In  1643,  he 
ments,  and  in 

the  territor) 
a  government 
England,  in 
when  he  was 
Arnold  suc- 
,  aged  eighty- 
ous  doctrines, 

he  demanded 
iltivated ;  and 


^ 


he  read  the  Scriptures  in  the  originals.  Afler  his  banishment 
from  Massachusetts,  he  maintained  a  correspondence  with 
some  of  its  principal  men,  and  ever  entertained  for  them  the 
highest  affection  and  respect.  In  his  writings,  he  evinces 
his  power  at  argument.  In  1672,  *he  held  a  public  dispute 
with  the  most  eminent  Quaker  preachers,  of  which  he  has 
published  an  account.  He  also  published  a  '*  Key  to  the  Indian 
Language,"  octavo,  1043 ;  an  answer  to  Mr.  Cotton's  letters, 
concerning  the  power  of  the  magistrate  in  matters  of  religion, 
with  other  letters  and  discourses. 


JOHN  CLARKE, 

a  distinguished  Baptist  minister,  and  one  of  the  first  founders 
of  Rhode  Island,  was  a  physician  in  London,  before  he  came 
to  this  country.  Soon  after  the  first  settlement  of  Massachu- 
setts, he  was  driven  from  that  colony  with  a  number  c»f 
others ;  and  March  7,  163S,  they  formed  themselves  into 
a  body  politic,  and  purchased  Aquetneck  of  the  Indian 
sachems,  calling  it  the  Isle  of  Rhodes,  or  Rhode  Island. 
The  settlement  commenced  at  Pocasset,  or  Portsmouth. 
The  Indian  deed  is  dated  March  24,  1638.  Mr.  Clarke  was 
soon  employed  as  a  preacher;  and,  in  1644,  he  formed  a 
church  at  Newport,  and  became  its  pastor.  This  was  the 
second  Baptist  church  which  was  established  in  America. 
In  1649,  he  was  an  assistant  and  treasurer  of  Rhode 
Island  colony.  In  1651,  he  went  to  visit  one  of  his  brethren 
at  Lynn,  near  Boston,  and  he  preached  on  Sunday,  July  20; 
but,  before  he  had  completed  the  services  of  the  forenoon,  he 
was  seized,  with  his  friends,  by  an  officer  of  the  government. 
In  the  aflernoon,  he  was  compelled  to  attend  the  parish  meet- 
ing, at  the  close  of  which  he  spoke  a  few  words.  He  was 
tried  before  the  Court  of  Assistants,  and  fined  twenty  pounds ; 
in  case  of  failure  in  the  payment  of  which  sum  he  was  to  be 
whipped.  In  passing  the  sentence,  Judge  Endicott  observed, 
"  You  secretly  insinuate  things  into  those  who  are  weak, 
which  you  cannot  maintain  before  our  ministers ;  you  may 


w 


388 


BIOGRAPHICAL    SKETCHES. 


fli 


try  and  dispute  with  them."  Mr.  Clarke  accordingly  wroie 
from  prison,  proposing  a  dispute  upon  the-  principles  which 
he  professed.  He  represented  his  principles  to  be,  that  Jesus 
Christ  had  the  sole  right  of  prescribing  any  laws  respecting 
the  worship  of  God  which  it  was  necessary  to  obey ;  that 
bnptism,  or  dipping  in  water,  was  an  ordinance  to  be  admin- 
istered only  to  those  who  gave  some  evidence  of  repentance 
towards  God  and  faith  in  Jesus  Christ ;  that  such  visible  be- 
lievers only  constituted  the  church ;  that  each  of  them  had  a 
right  to  speak  in  the  congregation,  according  as  the  Lord 
had  given  him  talents,  either  to  make  inquiries  for  his  own 
instruction,  or  to  prophesy  for  the  edification  of  others,  and 
that  at  all  times  and  in  all  places  they  ought  to  reprove  folly 
and  open  their  lips  to  justify  wisdom ;  and  that  no  servant  of 
Jesus  Christ  had  any  authority  to  restrain  any  fellow-servant 
in  his  worship,  where  injury  was  not  offered  to  others.  No 
dispute,  however,  occurred,  and  Mr.  Clarke,  his  friends  pay- 
ing his  fine  without  his  consent,  was  soon  released  from 
prison,  and  directed  to  leave  the  colony.  His  companion 
Obadiah  Holmes  shared  a  severer  fate ;  for,  on  declining  to 
pay  his  fine  of  thirty  pounds,  which  his  frieifds  offered  to  do 
for  him,  he  was  publicly  whipped  in  Boston. 

Mr.  Clarke  died  at  Newport,  April  20,  1676,  aged  about 
66  years,  resigning  his  soul  to  his  merciful  Redeemer,  through 
faith  in  whose  name  he  enjoyed  the  hope  of  a  resurrection  to 
eternal  life. 

His  life  was  so  pure,  that  he  was  never  accused  of  any 
vice,  to  leave  a  blot  on  his  memory.  His  noble  sentiments 
respecting  religious  toleration  did  not,  indeed,  accord  with  the 
sentiments  of  the  age  in  which  he  lived,  and  exposed  him  to 
trouble ;  but  at  the  present  time  they  are  almost  universally 
embraced.  His  exertions  to  promote  the  civil  pi  sperity  of 
Rhode  Island  must  endear  his  name  to  those  who  are  now 
enjoying  the  fruits  of  his  labors.  He  possessed  the  singular 
honor  of  contributing  much  towards  establishing  the  first 
government  upon  the  earth,  which  gave  equal  liberty,  civil 
ind  religious,  to  all  men  living  under  it. 


BIOGRAPHICAL     SKETCHES. 


389 


ANN  HUTCHINSON, 

a  woman  who  occasioned  much  difficulty  in  New  England, 
soon  after  its  first  settlement,  came  from  Lincolnshire  t« 
Boston,  1635,  and  was  the  wife  of  one  of  the  representatives 
of  Boston.  The  members  of  Mr.  Cotton's  church  used  to 
meet  every  week  to  repeat  his  sermons,  and  discourse  on 
doctrines.  She  set  up  meetings  for  women,  and  soon  had  a 
numerous  audience.  After  repeating  the  sermons  of  Mr. 
Cotton,  she  added  reflections  of  her  own ;  she  advocated  her 
own  sentiments,  and  warped  the  discourses  of  her  minister  to 
coincide  with  them.  She  soon  threw  the  whole  colony  into 
a  flame.  The  progress  of  her  sentiments  occasioned  the 
synod  of  1637,  the  first  synod  in  America.  This  convention 
of  ministers  condemned  eighty-two  erroneous  opinions,  then 
propagated  in  the  country.  Mrs.  Hutchinson,  after  this  sen- 
tence of  her  opinions,  was  herself  called  before  the  court  in 
November  of  the  same  year,  and,  being  convicted  of  traducing 
the  ministers,  and  advancing  errors,  was  banished  the  colony. 
She  went  with  her  husband  to  Rhode  Island.  In  the  year 
1642,  after  her  husband's  death,  she  removed  into  the  Dutch 
country  beyond  New  Haven ;  and  the  next  year,  she,  her  son 
Francis,  and  most  of  her  family  of  sixteen  persons,  were 
killed  by  the  Indians. 


MICHAEL    MOLINOS, 

founder  of  the  ancient  sect  of  Quietists,  was  a  Spaniard,  of 
a  rich  and  honorable  family.  He  entered  into  priest's  orders 
young,  but  would  accept  no  preferment  in  the  church.  He 
possessed  great  talents,  and  was  ardently  pious,  without  any 
of  the  austerities  of  the  Romish  religious  orders.  He  went  to 
Rome,  where,  in  1675,  he  published  his  "  Spiritual  Guide,' 
which  gave  him  universal  reputation.  The  Jesuits  and  Do- 
minicans, envious  at  his  success,  charged  him  with  heresy,  and 
at  last  succeeded  in  getting  him  condemned  by  the  Inquisi' 
tion.  He  died  of  torment  in  their  dungeons,  a  tew  years  after. 
33* 


^> 


390 


BIOGRAPHICAL    SKETCHES. 


A 


iifi 


JOHN  WESLEY, 

ihe  great  founder  of  Methodism,  was  born  at  Epworth,  in 
England,  in  1703.  In  1714,  he  wns  placed  at  the  Charter 
House ;  and  two  years  after  he  was  elected  to  Christ  Church, 
Oxford.  In  1725,  he  was  ordained  deacon,  and  the  next  year 
became  fellow  and  tutor  of  Lincoln  College. 

Wesley's  character,  says  his  biographer,  is  itself  a  study 
He  equalled  Luther  in  energy  and  courage,  and  Melancthon 
in  learning  and  prudence.  All  the  excellences  of  both  the 
Wittemberg  reformers  were  combined,  if  not  transcended,  in 
his  individual  character. 

He  possessed,  in  an  eminent  degree,  the  power  of  compre- 
hending at  once  the  general  outlines  and  the  details  of  plans, 
the  aggregate  and  the  integrants.  It  is  this  power  which 
forms  the  philosophical  genius  in  science ;  it  is  indispensable 
to  the  successful  commander  and  the  great  statesman.  It  is 
illustrated  in  the  whole  economical  system  of  Methodism  —  a 
system  which,  while  it  fixes  itself  to  the  smallest  localities 
with  the  utmost  detail  and  tenacity,  is  sufficiently  general  in 
its  provisions  to  reach  the  ends  of  the  world,  and  still  maintain 
its  unity  of  spirit  and  discipline. 

No  man  knew  better  than  Wesley  the  importance  of 
small  things.  His  whole  financial  system  was  based  on 
weekly  penny  collections.  It  was  a  rule  of  his  preachers 
never  to  omit  a  single  preaching  appointment,  except  when 
the  "  risk  of  limb  or  life "  required.  He  was  the  first  to 
apply  extensively  the  plan  of  tract  distribution.  He  wrote, 
printed,  and  scattered  over  the  kingdom,  placards  on  almost 
every  topic  of  morals  and  religion.  In  addition  to  the  usual 
means  of  grace,  he  introduced  the  band  meeting,  the  class 
meeting,  the  prayer  meeting,  the  love  feast,  and  the  watch 
night.  Not  content  with  his  itinerant  laborers,  he  called  into 
use  the  less  available  powers  of  his  people  by  establishing 
the  new  departments  of  local  preachers,  exhorters,  and  leaders. 
It  was,  in  fine,  by  gathering  together  fragments,  by  combining 


!i.|! 


BIOGRAPHICAL    SKETCHES. 


391 


/  > 


minutiae,  that  he  formed  that  stupendous  system  of  spiritual 
means  which  is  rapidly  evangelizing  the  world. 

It  was  not  only  in  the  theoreti  al  construction  of  plans 
that  he  excelled ;  he  was,  if  possible,  still  more  distinguished 
by  practical  energy.  The  variety  and  number  of  his  labors 
would  be  absolutely  incredible  with  less  authentic  evidence 
than  that  which  corroborates  them.  He  was  perpetually 
travelling  and  preaching,  studying  and  writing,  translating 
and  abridging,  superintending  his  societies,  and  applying  his 
great  plans.  He  travelled  usually ^ve  thousand  miles  a  year, 
preaching  twice  and  thrice  a  day,  commencing  at  five  o'clock 
<\in  the  morning.  In  the  midst  of  all  this  travelling  and 
preaching,  he  carried  with  him  the  meditative  and  studious 
habits  of  the  philosopher.  No  department  of  human  inquiry 
was  omitted  by  him.  "  History,  poetry,  and  philosophy," 
said  he,  **  I  read  on  horseback." 

Like  Luther,  he  knew  the  importance  of  the  press;  he 
kept  it  teeming  with  his  publications.  His  itinerant  preachers 
were  good  agents  for  their  c>culation.  **  Carry  them  with 
you  through  every  round,"  he  would  say;  "exert  yourselves  in 
this ;  be  not  ashamed,  be  not  weary,  leave  no  stone  unturned." 
His  works,  including  abridgments  and  translations,  amounted 
to  about  two  hundred  volumes.  These  comprise  treatises  on 
almost  every  subject  of  divinity,  poetry,  music,  history, — 
natural,  moral,  metaphysical,  and  political  philosophy.  He 
wrote,  as  he  preached,  adpopulum;  and  his  works  have  given 
to  his  people,  especially  in  Great  Britain,  an  elevated  tone  of 
intelligence  as  well  as  of  piety.  He  may,  indeed,  be  consid- 
ered the  leader  in  those  exertions  which  are  now  being  made 
for  the  popular  diffusion  of  knowledge. 

Differing  from  the  usual  character  of  men  who  are  given 
to  various  exertions  and  many  plans,  he  was  accurate  and 
profound.  He  was  an  adept  in  classical  literature  and  the 
use  of  the  classical  tongues ;  his  writings  are  adorned  with 
their  finest  passages.  He  was  familiar  with  a  number  of 
modern  languages ;  his  own  style  is  one  of  the  best  examples 
oi^  strength  and  perspicuity  among  English  writers.     He  was 


.\\ 


392 


BIOGRAPHICAL    SKETCHES. 


Hit  I 


ready  on  every  subject  of  learning  and  general  literature 
As  a  logician,  he  was  considered  by  his  enemies,  as  well  aa 
his  friends,  to  be  unrivalled. 

He  was  but  little  addicted  to  those  exhilarations  and  con- 
trarieties of  frame  which  characterize  imaginative  minds. 
His  temperament  was  warm,  but  not  fiery.  His  intellect 
never  appears  inflamed,  but  was  a  glowing,  serene  radiance. 
His  immense  labors  Were  accomplished,  not  by  the  impulses 
of  restless  enthusiasm,  but  by  the  cool  calculations  of  his 
plans,  and  the  steady  self-possession  with  which  he  pursued 
them.  "  Though  always  in  haste,''  he  said,  "  I  am  never  in  a 
hurry."  He  was  as  economical  with  his  time  as  a  miser  could 
be  with  his  gold ;  rising  at  four  o'clock  in  the  morning,  and 
allotting  to  every  hour  its  appropriate  work.  **  Leisure  and 
I  have  taken  leave  of  each  other,"  said  he.  And  yet  such 
was  the  happy  arrangement  of  his  employments,  that,  amidst 
a  multiplicity  that  would  distract  an  ordinary  man,  he  de- 
clares that  *'  there  are  few  persons  who  spendso  many  hours 
secluded  from  all  company  as  mvself "  "  The  wonder  of  his 
character,"  said  Robert  Hall,  *'  is  the  self-control  by  which 
he  preserved  himself  calm,  while  he  kept  all  in  excitement 
around  him.  He  was  the  last  man  to  be  infected  by  fanati- 
cism. His  writings  abound  in  statements  of  preternatural 
circumstances ;  but  it  must  be  remembered  that  his  faults  in 
these  respects  were  those  of  his  age,  while  his  virtues  were 
peculiarly  his  own." 

Though  of  a  feeble  constitution,  the  regularity  of  his 
habits,  sustained  through  a  life  of  great  exertions  and  vicis- 
situdes, produced  a  vigor  and  equanimity  which  are  seldom 
the  accompaniments  of  a  laborious  mind  or  of  a  distracted 
life.  **1  do  not  remember,"  he  says,  "to  have  felt  lowness 
of  spirits  one  quarter  of  an  hour  since  I  was  born."  "  Ten 
thousand  cares  are  no  more  weight  to  my  mind  than  ten 
thousand  hairs  are  to  my  head."  "  I  have  never  lost  a  night's 
sleep  in  my  life."  *♦  His  face  was  remarkably  fine,  his  com- 
plexion fresh  to  the  last  week  of  his  life,  and  ^is  eye  quick, 
keen,  and  active."    He  ceased  not  his  labors  till  death.    After 


BIOGRAPHICAL    SKETCHES. 


^1    * 


393 


the  eightieth  year  of  his  age,  he  visited  Holland  twice.  At 
the  end  of  his  eighty-second,  he  says,  "  I  am  never  tired  (such 
is  the  goodness  of  God)  either  with  writing,  preaching,  or 
travelling."  He  preached  under  trees  which  he  had  planted 
himself,  at  Kings  wood.  He  outlived  most  of  his  first  disciples 
and  preachers,  and  stood  up,  mighty  in  intellect  and  labors, 
among  the  second  and  third  generations  of  his  people.  In 
his  later  years  persecution  had  subsided ;  he  was  every  where 
received  as  a  patriarch,  and  sometimes  excited,  by  his  ar/ival 
in  towns  and  cities,  an  interest  **  such  as  the  presence  of 
the  king  himself  would  produce."  He  attracted  the  largest 
assemblies,  perhaps,  which  were  ever  congregated  for  religious 
instruction,  being  estimated  sometimes  at  more  than  thirty 
thousand!  Great  intellectually,  morally,  and  physically,  he 
at  length  died,  in  the  eighty-eighth  year  of  his  age  and 
sixty-fifth  of  his  ministry,  unquestionably  one  of  the  most 
extraordinary  men  of  any  age. 

Nearly  one  hundred  and  forty  thousand  members,  upward 
of  five  hundred  itinerant,  and  more  than  one  thousand  local 
preachers,  were  connected  with  him  when  he  died. 


GEORGE  WHITEFIELD, 
one  of  the  founders  of  the  sect  of  the  Methodists,  was  born 
at  Gloucester,  where  his  mother  kept  the  Bell  inn,  1714. 
From  the  Crypt  school  of  his  native  town,  he  entered  as 
^ervitor  at  Pembroke  College,  Oxford,  and  was  ordained  at 
the  proper  age  by  Benson,  bishop  of  Gloucester.  Enthusiasm 
and  the  love  of  singularity  now  influenced  his  conduct,  and 
in  his  eagerness  to  obtain  popularity,  he  preached  not  only 
in  prisons,  but  in  the  open  fields,  and  by  a  strong  persuasive 
eloquence,  multitudes  regarded  him  as  a  man  of  superior 
sanctity.  In  1738,  he  went  to  America,  to  increase  the 
number  of  his  converts ;  but,  after  laboring  for  some  time  as 
the  friend  and  the  associate  of  the  Wesleys,  he  at  last  was 
engaged  with  them  in  a  serious  dispute,  which  produced  a 
separation.     While  he  zealously   asserted   the  doctrine  of 


/ 


K\ 


\ 


394 


BIOGRAPHICAL    SKETCHES. 


absolute  election  and  final  perseverance,  agreeably  to  tne 
notions  of  Calvin,  his  opponents  regarded  his  opinion  as 
unsupported  by  Scripture,  and  therefore  inadmissible ;  and  in 
consequence  of  this  arose  the  two  sects  of  the  Calvinistic  and 
the  Arminian  Methodists.  Secure  in  the  good  opinion  of  a 
great  number  of  adherents,  and  in  the  patronage  of  Lady 
Huntingdon,  to  whom  he  was  chaplain,  he  continued  his  la- 
bors, and  built  two  Tabernacles  in  the  city  and  in  Tottenham 
Coui;|:  Road  for  the  commodious  reception  of  his  followers. 
He  died  at  Newburyport,  Massachusetts,  while  on  a  visit  to 
his  churches  in  America,  and  had  the  satisfaction  to  know 
that  his  adherents  were  numerous  on  both  continents 

At  Newburyport,  the  Hon.  William  Bartlett  has  erect- 
ed an  elegant  marble  monument,  on  which  is  the  following 
inscription :  — 


1i! 


Illlil!' 


liii; 


'♦  This  Cenotaph  is  erected,  with  affectionate  veneration, 
to  the  memory  of  the  Rev.  George  Whitefield,  born  at 
Gloucester,  England,  December  16,  1714;  educated  at 
Oxford  University  ;  ordained  1736.  In  a  ministry  of  thirty- 
four  years,  he  crossed  the  Atlantic  thirteen  times,  and 
preached  more  than  eighteen  thousand  sermons.  As  a  sol- 
dier of  the  cross,  humble,  devoted,  ardent,  he  put  on  the 
whole  armor  of  God ;  preferring  the  honor  of  Christ  to  his 
own  interest,  repose,  reputation,  and  life.  As  a  Christian 
orator,  his  deep  piety,  disinterested  zeal,  and  vivid  imagina- 
tion, gave  unexampled  energy  to  his  look,  utterance,  and 
action.  Bold,  fervent,  pungent,  and  popular  in  his  eloquence, 
no  other  uninspired  man  ever  preached  to  so  large  assemblies, 
or  enforced  the  simple  truths  of  the  gospel  by  motives  so 
persuasive  and  awful,  and  with  an  influence  so  powerful  on 
the  hearts  of  his  hearers.  He  died  of  asthma,  September  30, 
1770,' suddenly  exchanging  his  life  of  unparalleled  labors  for 
his  eternal  rest." 

During  Mr.  Whitefield's  visit  to  Philadelphia,  he  preached 
often  in  the  evening  from  the  gallery  of  the  court-house  in 


BIOGRAPHIC  \L    SKETCHES. 


395 


»Iy  to  tne 
ipinion  as 
le ;  and  in 
inistic  and 
inion  of  a 
3  of  Lady 
ed  his  la- 
rdttenhara 
followers, 
a  visit  to 
1  to  know 
Its 

has  erect- 
following 


ireneration, 
D,  born  at 
ucated    at 

of  thirty- 
imes,   and 

As  a  sol- 
ut  on  the 
rist  to  his 

Christian 

imagina- 
ance,  and 
eloquence, 
ssemblies, 
motives  so 
)werful  on 
ember  30, 

labors  for 


preached 
t-house  in 


Market  Street  So  loud  was  his  voice  at  that  time,  that  it 
was  distinctly  heard  on  the  Jersey  shore,  and  so  distinct 
was  his  speech,  that  every  word  he  said  was  understood  at 
Market  Street  wharf,  a  distance  of  upwards  of  four  hundred 
feet  from  the  court-house.  All  the  intermediate  space  was 
crowded  with  his  hearers.  Mr.  Whiteficld  was  truly  remark- 
able for  his  uncommon  eloquence  and  fervent  zeal.  His 
eloquence  was  indeed  very  great,  and  of  the  truest  kind.  He 
was  utterly  devoid  of  all  affectation ;  the  importance  of  his 
subject,  and  the  regard  due  to  his  hearers,  engrossed  all  his 
concern.  Every  accent  of  his  voice  spoke  to  the  ear,  every 
feature  of  his  face,  every  motion  of  his  hands,  and  every 
gesture,  spoke  to  the  eye ;  so  that  the  most  dissipated  and 
thoughtless  found  their  attention  arrested,  and  the  dullest 
and  most  ignorant  could  not  but  understand.  He  appeared 
to  be  devoid  of  the  spirit  of  sectarianism;  his  only  object 
seemed  to  be  to  "  preach  Christ  and  him  crucified." 

The  following  anecdote  respecting  his  manner  of  preaching 
will  serve  to  illustrate  this  part  of  his  character.  One  day, 
while  preaching  from  the  balcony  of  the  court-house,  in 
Philadelphia,  he  cried  out,  "  Father  Abraham,  who  have  you 
got  in  heaven ;  any  Episcopalians  ?  "  **  No !  "  "  Any  PreS' 
hyterians  1 "  "  No !  "  "  Any  Baptists  7  "  "  No ! "  "  Have  you 
any  Methodists  there  1 "  "  No! "  "  Have  you  any  Independents 
or  Seceders  ?  "  "  No !  No !  "  "  Why,  who  have  you,  then  ?  " 
*«  We  don't  know  those  names  here ;  all  that  are  here  are 
Christians  —  believers  in  Christ  —  men  who  have  overcome 
by  the  blood  of  the  Lamb,  and  the  word  of  his  testimony ! " 
**0,  is  this  the  case?  then  God  help  me  —  God  help  us  all 
—  to  forget  party  names,  and  to  become  Christians  in  deed 
and  in  truth." 


SELINA   HUNTINGDON, 

countess,  second  daughter  of  Washington,  earl  Ferrers,  was 
born  1707,  and  married  Lord  Huntingdon,  by  whom  she 
had  four  sons  and  three  daughters.     From  habits  of  gayety 


396 


BIOGRAPHICAL    SKETCHES. 


if 


and  scenes  of  dissipation,  she  became  all  at  oicce,  after  a  se> 
rious  illness,  grave,  reserved,  and  melancholy.  Her  thoughts 
were  wholly  absorbed  by  religion,  and  she  employed  the  ample 
resources  which  she  possessed  in  disseminating  her  principles 
by  the  popular  arts  of  Whitefield,  Romaine,  and  others.  Not 
only  her  house  in  Park  Street  was  thrown  open  for  the  frequent 
assembling  of  these  pious  reformers,  but  chapels  were  built 
in  various  parts  of  the  kingdom,  and  a  college  erected  in 
Wales  for  the  education  of  young  persons  in  the  future  la- 
bors of  the  ministry.  After  many  acts  of  extensive  charity, 
and  with  the  best  intentions,  this  enthusiastic  lady  died 
in  1791. 


ROBERT  SANDEMAN, 

the  founder  of  the  sect  called  Sandemanians,  was  born  at 
Perth,  in  Scotland,  about  the  year  1718,  and  was  educated  at 
St.  Andrews.  Instead  of  entering  into  the  church,  for  which 
he  was  intended,  he  became  a  linen  manufacturer,  and  after^ 
wards  turned  preacher.  He  came  to  America  in  Octobe? , 
1764,  and  from  Boston  he  went  to  Danbury,  Connecticut 
In  that  town  he  gathered  a  church  the  following  year.  He 
afterwards  established  several  societies  in  New  England. 
Individuals  are  still  found  who  adhere  to  his  peculiarities, 
and  are  known  by  the  name  of  his  sect.  He  wrote  an  answer 
to  Hervey's  "Theron  and  Aspasio,"  said  to  be  a  work  of  tal- 
ent, but  exhibiting  great  asperity. 

The  following  is  copied  from  the  monument  of  Mr.  San- 
deman,  in  the  burying-ground  at  Danbury  :  — 

**  Here  lies,  until  the  resurrection,  the  body  of  Robert 
Sandeman,  a  native  of  Perth,  North  Britain,  who,  in  the 
face  of  continual  opposition  from  all  sorts  of  men,  long  boldly 
contended  for  the  ancient  faith,  that  the  bare  word  of  Jesus 
Christ,  without  a  deed  or  thought  on  the  part  of  man,  is 
sufficient  to  present  the  chief  of  sinners  spotless  before  God 
To  declare  this  blessed  truth,  as  testified  in  the  holy  Scrip- 


BIOGRAPHICAL    SKETCHES. 


397 


tures,  he  left  his  country,  he  led  his  friends,  and,  after  much 
patient  suffering,  finished  his  labors  at  Danbury,  April  2, 
1771,  iE.  53  years. 

Deigned  Christ  to  come  so  nigh  to  ui, 

As  not  to  count  it  shame 
T.o  call  us  brethren,  should  we  bluili 

At  aught  that  bears  his  name  ?  ,' 

Nay,  let  us  boast  in  liis  reproach, 

And  glory  in  his  cross ; 
When  he  appears,  one  smile  from  him 

Would  far  o'erpay  our  loss." 


f  Mr.  San- 


SAMUEL  .HOPKINS, 

■ 

an  American  divine,  who,  in  his  sermons  and  tracts,  has 
made  several  additions  to  the  sentiments  first  advanced  by 
the  celebrated  Jonathan  Edwards,  late  president  of  New 
Jersey  College.  Dr.  Hopkins  was  born  at  Waterbury,  in 
Connecticut,  1721,  and  graduated  at  Yale  College,  in  1741. 
Soon  after,  he  engaged  in  theological  studies,  at  Northamp- 
ton, Massachusetts,  under  the  superintendence  of  Jonathan 
Edwards,  and,  in  1743,  was  ordained  at  Housatonic,  now 
Great  Barrington,  Massachusetts,  where  he  continued  till  he 
removed  to  Newport,  Rhode  Island,  in  consequence  of  the 
diminution  of  his  congregation,  and  his  want  of  support. 
When  he  had  resided  some  time  in  this  place,  the  people 
became  dissatisfied  with  his  sentiments,  and  resolved,  at  a 
meeting,  to  intimate  to  him  their  disinclination  to  his  contin- 
uance among'  them.  On  the  ensuing  Sabbath,  he  preached 
his  farewell  discourse,  which  was  so  interesting  and  impres- 
sive that  they  besought  him  to  remain,  which  he  did  till  his 
death,  in  1803.  He  was  a  pious  and  zealous  man,  of  con- 
siderable talents,  and  almost  incredible  powers  of  application. 
He  is  said  to  have  been  sometimes  engaged  during  eighteen 
hours  in  his  studies.  His  doctrinal  views  are  contained  in 
his  **  System  of  Divinity,"  published  in  a  second  edition  at 
Boston,  in  1811,  in  two  volumes,  octavo. 
34 


aac 


V\ 


398 


BIOGRAPHICAL    SKRTCHES. 


JONATHAN    MAYHEW,  ' 

a  divine  of  Boston,  was  born  in  Martha's  Vineyard,  in  1720 
and  educated  at  Harvard  College.  In  1747,  he  was  ordained 
pastor  of  the  West  Church,  in  Boston,  and  continued  in  this 
station  the  remainder  of  his  life.  He  possessed  a  mind  of 
great  acuteness  and  energy,  and  in  his  principles  was  a  de- 
termined republican.  He  had  no  little  influence  in  producing 
the  American  revolution.  His  sermons  and  controversial 
tracts  obtained  for  him  a  high  reputation;  and  many  of 
them  were  republished  several  times  in  England.  He  died 
in  1766. 


SAMUEL  SEABURY, 

first  bishop  of  the  Protestant  Episcopal  church  in  the  Unitea 
States,  was  born  in  1728,  and  graduated  at  Yale  College  in 
1751.  After  finishing  his  classical  education,  he  went  to 
Scotland  with  the  view  of  studying  medicine;  but  soon,  having 
turned  his  attention  to  theology,  he  altered  his  purpose  and 
took  orders  in  London,  1753.  Returning  to  America,  he 
officiated,  first  at  Brunswick,  New  Jersey,  then  at  Jamaica, 
Long  Island,  next  at  West  Chester,  New  York,  and  lastly  at 
New  London,  Connecticut,  where  he  remained,  as  rector 
of  the  parish  in  that  city,  during  the  remainder  of  his  life. 
As  much  as  he  was  esteemed  by  his  parishioners,  his  influ 
ence  was  extended  among  his  brethren  throughout  the  state. 
Consequently,  when  the  Episcopal  church  was  organized  in 
that  diocese,  he  was  elected  bishop.  He  went  immediately 
o  England,  in  order  to  obtain  consecration ;  but,  meeting 
with  some  unexpected  obstacles,  he  repaired  to  Scotland, 
Here  he  was  able  to  accomplish  the  object  of  his  mission. 
He  was  consecrated  at  Aberdeen,  November  14,  1784.  As 
soon  as  he  was  able  to  reach  home,  he  resumed  -his  duties 
as  parish  minister  at  New  London,  in  connection  with  his 
episcopal  functions  for  the  diocese.  Bishop  Seabury  had  a 
vigorous  and  wel]>cultivnted  mind,  and  acquired  a  rq)utation 


BIOGRAPHICAL    SKETCHES. 


399 


in  1720 

ordained 
ed  in  this 

mind  of 
was  a  de- 
producing 
itroversial 

many  of 
He  died 


he  Unitea 
College  in 
e  went  to 
on,  having 
irpose  and 
nerica,  he 

Jamaica, 
d  lastly  at 

as  rector 
of  his  life. 

his  influ 

the  state, 
ranized  in 
nmediately 
t,  meeting 

Scotland. 
IS  mission. 
1784.     As 

his  duties 
n  with  his 
)ury  had  a 

reputatioa 


corresponding  with  his  i.icrh  station.     Three  volumes  of  hia 
sermons  have  been  published. 

The  following  is  the  inscription  on  Bishop  Seabury'a 
monument  at  New  London,  Connecticut:  — 

"  Here  lyeth  the  body  of  Samuel  Seabury,  D.  D.,  Bishop 
of  Connecticut  and  Rhode  Island,  who  departed  from  this 
transitory  scene  February  25th,  Anno  Domini  1796,  in  the 
68th  year  of  his  age,  and  the  12th  of  his  episcopal  conse- 
cration. 

♦*  Ingenious  without  pride,  learned  without  pedantry,  good 
without  severity,  he  was  duly  qualified  to  discharge  the  duties 
of  the  Christian  and  the  Bishop.  In  the  pulpit  he  enforced 
religion;  in  his  conduct  he  exemplified  it.  The  poor  he 
assisted  with  his  charity ;  the  ignorant  he  blessed  with  his 
instruction.  The  friend  of  men,  he  ever  designed  their  good; 
the  enemy  of  vice,  he  ever  opposed  it.  Christian,  dost  thou 
aspire  to  happiness  ?  Seabury  has  shown  the  way  that  leads 
to  it." 


RICHARD    CLARKE, 

a  clergyman  of  the  Episcopal  church,  who  maintained  for 
many  years  a  high  reputation  in  South  Carolina.  He  was  a 
native  of  England,  and  soon  after  his  arrival  in  Charleston 
was  appointed  rector  of  St.  Philip's  Church  in  that  city. 
Here  he  was  greatly  admired  as  a  popular  preacher,  and 
highly  respected  as  an  exemplary,  amiable,  benevolent,  and 
liberal  man.  He  returned  to  England  in  1759,  and  was  soon 
afterwards  appointed  a  stated  preacher  in  one  of  the  principal 
churches  in  London.  In  this  station,  his  eloquence  and  piety 
attracted  a  large  share  of  public  attention.  His  publications, 
chiefly  on  theological  subjects,  were  numerous,  amounting 
to  six  or  seven  octavo  volumes.  He  lived  to  a  late  period  in 
the  eighteenth  century,  universally  beloved  and  respected. 


400 


BIOGRAPHICAL    SKETCHES. 


JOSEPH  PRIESTLEY, 

an  English  philosopher  and  dissenting  divine,  born  at  Field* 
head,  Yorkshire,  1733.  He  was  educated  at  Daventry,  under 
Dr.  Ashworth,  for  the  ministry  among  the  dissenters,  and  at 
the  proper  age  he  took  care  of  a  congregation  at  Needham 
Market,  Suffolk,  and  afterwards  at  Nantwich,  Cheshire.  He 
became,  in  1761,  professor  of  belles  lettres  in  the  Warrington 
Academy,  and  after  seven  years'  residence  there  he  removed 
to  Leeds,  and  two  years  after  accepted  the  office  of  librarian 
and  philosophical  companion  to  the  earl  of  Shelburne.  In 
this  retreat,  the  philosopher  devoted  himself  laboriously  to 
metaphysical  and  theological  studies,  and  published  various 
works ;  and  when,  at  last,  he  separated  from  his  noble  patron, 
he  retired  with  an  annifal  pension  of  one  hundred  and  fifty 
pounds,  to  settle  at  Birmingham,  as  pastor  to  a  Unitarian 
congregation,  in  1780.  While  here  usefully  employed  in 
advancing  the  cause  of  philosophy,  and  too  often  engaged  in 
theological  disputes,  he  became  the  victim  of  popular  fury ; 
and  the  conduct  of  some  of  his  neighbors  in  celebrating  the 
anniversary  of  the  French  revolution,  in  1791,  with  more 
intemperance  than  bc^.me  Englishmen  and  loyal  subjects, 
excited  a  dreadful  riot.  Not  only  the  meeting-houses  were 
destroyed  on  this  melancholy  occasion,  but,  among  others,  Dr. 
Priestley's  house,  library,  manuscripts,  and  philosophical  ap 
paratus,  were  totally  consumed  ;  and,  though  he  recovered  a 
compensation  by  suing  the  county,  he  quitted  this  scene  of 
prejudice  and  unpopularity.  After  residing  some  time  at 
London  and  Hackney,  where  he  preached  to  the  congregation 
over  which  his  friend  Price  once  presided,  he  determined 
to  quit  his  native  country,  and  seek  a  more  peaceful  retreat 
in  America,  where  some  of  his  family  were  already  settled. 
He  left  England  in  1794,  and  fixed  his  residence  at  North- 
umberland, in  Pennsylvania,  where  he  died  in  1804.  His 
writings  were  very  numerous,  and  he  long  attracted  the 
public  notice,  not  only  by  discoveries  in  philosophy,  but  by 
the  boldness  of  his  theological  opinions.     Had  he  confined 


BIOGRAPHICAL    SKETCHES 


401 


his  studies  merely  to  philosophical  pursuits,  his  name  would 
have  descended  to  posterity  with  greater  lustre ;  but  he  who 
attempts  innovations  in  government  and  religion,  for  singu- 
larity, and  to  excite  popular  prejudices,  must  be  little  entitled 
to  the  applauses  of  the  world. 


JAMES  PURVES, 

a  learned  Arian  preacher,  born  at  a  little  village  of  Berwick- 
shire, in  1734.  His  father  was  only  a  keeper  of  cattle,  and 
intended  James  for  the  same  profession.  He,  meanwhile, 
having  obtained  the  loan  of  some  books  on  mathematics, 
made  himself  master  of  geometry  and  trigonometry,  and 
afterwards  taught  these  sciences,  with  other  branches  of 
mathematics,  and  assisted  some  public  authors  in  compiling 
mathematical  works,  which  have  been  well  received.  He 
joined  a  party  of  the  ancient  Cameronians,  and  in  1769,  at 
one  of  their  general  meetings,  was  called  to  be  a  pastor 
among  them.  To  qualify  himself  for  this  office,  he  studied 
the  Greek  and  Hebrew  languages,  and  compiled  a  Hebrew 
grammar,  which  is  still  in  manuscript.  These  acquisitions 
led  him  into  the  study  of  the  Arian  C(mtroversy,  when  finally 
he  adopted  the  opinions  of  Arius,  and  afterwards  became 
preacher  to  a  small  Arian  congregation  in  Edinburgh,  where 
he  also  kept  a  school  and  a  book-shop,  for  many  years  before 
he  died. 


JOHN    JEBB, 

Bishop  of  Limerick,  was  born  September  27,  1775,  and  d:".e4 
December  9,  1833,  aged  58.  He  was  educated  at  the 
university  of  Dublin,  where  he  gained  a  high  reputation  as  a 
scYiolar.  He  was  greatly  esteemed  as  a  man  of  a  most  amiable 
and  gentle  spirit;  had  the  reputation  of  an  accomplished 
orator  and  a  learned  and  able  theologian ;  and  as  a  clergyman 
and  a  bishop  he  was  truly  exemplary.  His  original  publica- 
tioTis  are  not  numerous,  but  are  of  high  merit. 
34* 


402 


BIOGRAPHICAL    SKETCHES 


JOHN  GASPAR  CHRISTIAN  LAVATER, 

a  celebrnted  writer,  born  at  Zurich,  1741.  He  was  pastor 
of  the  church  of  St.  Peter's  at  Zurich,  and  as  a  minister  he 
acquired  great  reputation  both  by  his  eloquent  discourses 
and  his  exemplary  life.  He  was  w^ounded  by  a  French 
soldier  when  Zurich  was  taken  by  storm  under  Massena  in 
1799,  and  died  there  hi  consequence  of  it,  12th  January,  1801. 
He  acquired  deserved  celebrity  as  a  physiognomist,  and  his 
writings  on  the  subject,  possessing  great  merit,  ingenious 
remarks,  and  truly  original  ideas,  have  been  translated  into 
all  the  languages  of  Europe.  His  Christian  piety  was  of  the 
highest  order. 


|!l 


JOHN  TILLOTSON, 

an  eminent  prelate,  was  born  in  1630,  at  Sowerby,  in  York' 
shire,  and  was  educated  at  Clare  Hall,  Cambridge.  In  1691. 
afler  fruitless  attempts  to  avoid  the  honor,  he  accepted,  with 
unfeigned  reluctance,  the  see  of  Canterbury,  which  was 
become  vacant  by  the  deprivation  of  Sancrofl.  This  pro- 
motion, however,  he  did  not  long  survive,  as  his  decease  took 
place  in  1694. 

In  his  domestic  relations,  friendships,  and  the  whole 
commerce  of  business,  he  was  easy  and  humble,  frank 
and  open,  tender-hearted  and  bountiful,  to  such  an  extent, 
that,  while  he  was  in  a  private  station,  he  laid  aside  two 
tenths  of  his  income  for  charitable  uses.  He  despised  wealth 
but  as  it  furnished  him  for  charity,  in  which  he  was  judicious 
as  well  as  liberal.  His  affability  and  candor,  as  well  as 
abilities  in  his  profession,  made  him  frequently  consulted  in 
points  relating  both  to  practice  and  opinion.  His  love  foi 
the  real  philosophy  of  nature,  and  his  conviction  that  the 
study  of  it  is  the  most  solid  support  of  religion,  induced  him, 
not  many  years  after  the  establishment  of  the  Royal  Society, 
to  desire  to  be  admitted  into  that  assembly  of  the  greatest 
men  of  the  age ;  into  which  he  was  accordingly  elected  on 


BIOGRAPHICAL    SKETCHES. 


403 


the  25th  of  January,  1672.  His  kindness  towards  the  dis- 
senters was  attended  with  the  consequence  intended  by  him, 
of  reconciling  many  of  them  to  the  communion  of  the  estab- 
lished church,  and  almost  all  of  them  to  a  greater  esteem  of 
it  than  they  had  before  entertained. 

He  died  poor,  the  copy-right  of  his  Posthumous  Sermons 
(which,  however,  sold  for  two  thousand  five  hundred  guineas) 
being  all  that  his  family  inherited.  His  works  form  three 
folio  volumes. 


ISAAC  NEWTON, 

a  most  celebrated  English  philosopher  and  mathematician, 
and  one  of  the  greatest  geniuses  that  ever  appeared  in  the 
world,  was  descended  from  an  ancient  family  in  Lincolnshire, 
where  he  was  born  in  the  year  1642.  His  powers  of  mind 
were  wonderfully  comprehensive  and  penetrating.  Fonte- 
nelle  says  of  him,  ♦'  that  in  learning  mathematics,  he  did  not 
study  Euclid,  who  seemed  to  him  too  plain  and  simple,  and 
unworthy  of  taking  up  his  time.  He  understood  him  almost 
before  he  read  him :  a  cast  of  his  eye  on  the  contents  of  the 
theorems  of  that  great  mathematician,  seemed  to  be  sufficient 
to  make  him  master  of  them."  Several  of  his  works  mark  a 
profundity  of  thought  and  reflection  that  has  astonished  the 
most  learned  men.  He  was  highly  esteemed  by  the  univer 
sity  of  Cambridge,  and  was  twice  chosen  to  represent  that 
place  in  parliament.  He  was  also  greatly  favored  by  Q-ueen 
Anne,  and  by  George  I.  The  princess  of  Wales,  af- 
terwards queen  consort  of  England,  who  had  a  turn  for 
philosophical  inquiries,  v  d  frequently  to  propose  questions 
to  him.  This  princess  had  a  great  regard  for  him,  and  often 
declared  that  she  thought  herself  happy  to  live  at  the  same 
time  as  he  did,  and  to  have  the  pleasure  and  advantage  of  his 
conversation. 

This  eminent  philosopher  was  remarkable  for  being  of  a 
very  meek  disposition  and  a  great  lover  of  peace,  we  would 
rather  have  chosen  to  remain  in  obscurity,  than  to  have  the 


«'""'  •  ''rirmm 


\\ 


404 


BIOGRAPHICAL    SKETCHES. 


serenity  of  his  days  disturbed  by  those  storms  and  disputes, 
which  genius  and  learning  often  draw  upon  those  who  are 
eminent  for  them.  We  find  him  reflecting  on  the  controver- 
sy respecting  his  optic  lectures  (in  which  he  had  been  almost 
unavoidably  engaged)  in  the  following  terms:  —  "I  blamed 
my  own  imprudence,  for  parting  with  so  real  a  blessing  as  my 
quiet,  to  run  after  a  shadow." 

The  amiable  quality  of  modesty  stands  very  conspicuous 
in  the  character  of  this  great  man's  mind  and  manners.  He 
never  spoke,  either  of  himself  or  others,  in  such  a  manner  as 
to  give  the  most  malicious  censurers  the  least  occasion  even 
to  suspect  him  of  vanity.  He  was  candid  and  affable ;  and 
he  did  not  assume  any  nirs  of  superiority  over  those  with 
whom  he  associated.  He  never  thought  either  his  merit  or 
his  reputation  sufficient  to  excuse  him  from  any  of  the  com- 
mon offices  of  social  life.  Though  he  was  firmly  attached  to 
the  church  of  England,  he  was  averse  to  the  persecution  of 
the  Nonconformists.  He  judged  of  men  by  their  conduct ; 
and  the  true  schismatics,  in  his  opinion,  were  the  vicious  and 
the  wicked.  This  liberality  of  sentiment  did  not  spring  from 
the  want  of  religion ;  for  he  was  thoroughly  persuaded  of  the 
truth  of  revelation ;  and  amidst  the  great  variety  of  books 
which  he  had  constantly  before  him,  that  which  he  loved  the 
best,  and  studied  with  the  greatest  application,  was  the  Bible. 
He  was,  indeed,  a  truly  pious  man ;  and  his  discoveries  con- 
cerning the  frame  and  system  of  the  universe,  were  applied 
by  him  to  demonstrate  the  being  of  a  God,  and  to  illustrate 
his  power  and  wisdom.  He  also  wrote  an  excellent  dis- 
course, to  prove  that  the  remarkable  prophecy  of  Daniel's 
weeks  was  an  express  prediction  of  the  coming  of  the  Mes- 
siah, and  that  it  was  fulfilled  in  Jesus  Christ. 

The  testimony  of  the  pious  and  learned  Dr.  Doddridge  to 
the  most  interesting  part  of  this  great  man's  character,  can- 
not be  omitted  on  the  present  occasion.  **  According  to  the 
best  information,"  says  he,  "whether  public  or  private,  I 
could  "r  obtain,  his  firm  faith  in  the  divine  revelation  dis- 
covered itself  in  the  most  genuine  fruits  of  substantial  virtue 


li'.". 


BIOGRAPHICAL    SKETCHES. 


405 


and  piety,  and  consequently  gives  us  the  justest  reason  to 
conclude  that  he  is  now  rejoicing  in  the  happy  effects  of  it, 
infinitely  more  than  in  all  the  applause  which  his  philosophi- 
cal works  have  procured  him»  though  they  have  commanded 
a  fame  lasting  as  the  world." 

He  departed  this  life  in  the  eighty-fiflh  year  of  his  age, 
and,  in  his  principles  and  conduct  through  life,  has  lefl  a 
strong  and  comfortable  evidence  that  the  highest  intellectual 
powers  harmonize  with  religion  and  virtue,  and  that  there  is 
nothing  in  Christianity  but  what  will  abide  the  scrutiny  of  the 
soundest  and  most  enlarged  understanding. 

How  great  and  satisfactory  a  confirmation  is  it  to  the  sin- 
cere, humble  Christian,  and  what  an  insurmountable  barrier 
does  it  present  to  the  infidel,  to  perceive,  in  the  list  of  Chris- 
tian believers,  the  exalted  and  venerable  name  of  Newton ! 
a  man  who  must  be  acknowledged  to  be  an  ornament  of 
human  nature,  when  we  consider  the  wide  compass  of  his 
abilities,  the  great  extent  of  his  learning  and  knowledge,  and 
the  piety,  integrity,  and  beneficence,  of  his  life.  This  emi- 
nent character  firmly  adhered  to  the  belief  of  Christianity, 
afler  the  most  diligent  and  exact  researches  into  the  life  of 
its  Founder,  the  authenticity  of  its  records,  the  completion 
of  its  prophecies,  the  sublimity  of  its  doctrines,  the  purity  of 
its  precepts,  and  the  arguments  of  its  adversaries. 


CHARLES  v., 
emperor  of  Germany,  king  of  Spain,  and  lord  of  the  Nether- 
lands, was  born  at  Ghent,  in  the  year  1500. 

He  is  said  to  have  fought  sixty  battles,  in  most  of  which 
he  was  victorious,  to  have  obtained  six  triumphs,  conquered 
four  kingdoms,  and  to  have  added  eight  principalities  to  his 
dominions  —  an  almost  unparalleled  instance  of  worldly  proS" 
perity  and  tb*^  greatness  of  human  glory. 

Bu*  all  these  fruits  of  his  ambition,  and  all  the  honors 
which  attended  him,  could  not  vield  true  and  solid  satiliftiction. 
Reflecting  on  the  evhs  cuia  mj^eeries  which  he  had  occasioned. 


u 


A 


406 


BIOGRAPHICAL    SKETCHES. 


and  convinced  of  the  emptiness  of  earthly  magnificence,  he 
became  disgusted  with  the  splendor  that  surrounded  him, 
and  thought  it  his  duty  to  withdraw  from  it,  and  spend  the 
rest  of  his  days  in  religious  retirement.  Accordingly,  he  vol- 
untarily resigned  all  his  dominions  to  his  brother  and  son ; 
and,  afler  taking  an  affectionate  and  last  farewell  of  the 
latter,  and  a  numerous  retinue  of  princes  and  nobility  who 
respectfully  auendcd  him,  he  repaired  to  his  chosen  retreat, 
which  was  situated  in  Spain,  in  a  vale  of  no  great  extent, 
watered  by  a  small  brook,  and  surrounded  with  rising  grounds 
covered  with  lofty  trees 

A  deep  sense  of  his  frail  condition  and  great  imperfections 
appears  to  have  impressed  his  mind  in  this  extraordinary 
resolution,  and  through  the  remainder  of  his  life.  As  soon 
as  he  landed  in  Spain,  he  fell  prostrate  on  the  ground,  and 
considering  himself  now  as  dead  to  the  world,  he  kissed  the 
earth,  and  said,  "  Naked  came  I  out  of  my  mother's  womb, 
and  naked  I  now  return  to  thee,  thou  common  mother  of 
mankind ! "  . 

In  this  humble  retreat,  he  spent  his  time  in  religious 
exercises  and  innocent  employments,  and  buried  here,  in 
solitude  and  silence,  his  grandeur  and  his  ambition,  together 
with  all  those  vast  projects,  which,  for  near  half  a  century, 
had  alarmed  and  agitated  Europe,  and  filled  every  kingdom 
in  it,  by  turns,  with  the  terror  of  his  arms,  and  the  dread  of 
being  subjected  to  his  power.  Far  f^om  taking  any  part  in 
the  political  transactions  of  the  world,  he  restrained  his  curi- 
osity even  from  any  inquiry  concerning  them,  and  seemed  to 
view  the  busy  scene  he  had  abandoned  with  an  elevation 
and  indifference  of  mind  which  arose  from  his  thoroucrh  ex- 
periencs  of  its  vanity,  as  well  as  from  the  pleasing  reflection 
of  having  disengaged  himself  from  its  cares  and  temptations 

Here  he  enjoyed  more  complete  contentment  than  all  hia 
grandeur  had  ever  yielded  him;  as  a  full  nitn,*"  of  which  ne 
has  lefl  this  short  but  comprehensive  testimony  :  —  "I  have 
tasted  fhore  satisfaction  in  my  solitude,  in  one  day,  than  in 
all  the  triumpbs  of  my  former  reign.     The  sincere  study, 


BIOGRAPHICAL    SKETCHES. 


401 


icence,  he 
nded  him, 
spend  the 
gly,  he  vol- 
'  and  son; 
^ell  of  the 
obility  who 
ien  retreat, 
eat  extent, 
ng  grounds 

iperfections 
traordinary 
.  As  soon 
rround,  and 

kissed  the 
tier's  womb, 

mother  of 

in  religious 
ed  here,  in 
on,  together 
'  a  century, 
jry  kingdom 
le  dread  of 
any  part  in 
led  his  curi- 
1  seemed  to 
in  elevation 
horough  ex- 
g  reflection 
emptations 
than  all  hia 
)f  which  ne 
—  "I  have 
day,  than  in 
icere  study, 


profession,  and  practice,  of  the  Christian  religion  have  in 
them  such  joys  and  sweetness  as  are  seldom  found  in  courts 
and  grandeur." 


FRANCIS  BACON, 

baron  of  Verulam,  viscount  St.  Albans,  and  lord  high  chan- 
cellor of  England,  was  born  in  the  year  1561.  He  was  one 
of  the  most  remarkable  men  of  whom  any  age  or  country  can 
boast ;  and  his  writings  furnish  incontestable  proofs  that  his 
knowledge,  wisdom,  and  benevolence,  were  very  extraor- 
dinary.    Lord  Bacon  died  in  1626. 

That  this  illustrious  character  was  deeply  influenced  by 
a  truly  humble  and  religious  spirit,  is  manifest  from  the 
following  prayer,  which  was  found  amongst  his  papers,  in 
his  own  hand-writing :  — 

"  Most  gracious  Lord  God,  my  merciful  Father ;  my 
Creator,  my  Redeemer,  my  Comforter!  thou  soundest  and 
searchest  the  depths  and  secrets  of  all  hearts ;  thou  ac- 
knowledgest  the  upright ;  thou  judgest  the  hypocrite ;  vanity 
and  crooked  ways  cannot  be  hid  from  thee. 

"  Remember,  O  Lord,  how  thy  servant  has  walked  before 
thee ;  remember  what  I  have  first  sought,  and  what  has  been 
principal  in  my  intentions.  I  have  loved  thy  assemblies ;  1 
have  mourned  for  the  divisions  of  thy  church ;  I  have  de- 
lighted in  the  brightness  of  thy  sanctuary;  I  have  ever 
prayed  unto  thee,  that  the  vine  which  thy  right  hand  hath 
planted  in  this  nation,  might  have  the  former  and  the  Jatter 
rain,  and  that  it  might  stretch  its  branches  to  the  seas  and 
to  the  floods.  The  state  and  bread  of  the  poor  and  oppressed 
have  been"  precious  in  my  eyes ;  I  have  hated  all  cruelty  and 
hardness  of  heart;  I  have,  though  a  despised  weed,  en- 
deavored to  procure  the  good  of  all  men.  If  any  have  been 
my  enemies,  I  thought  not  of  them,  neither  has  the  sun  gone 
down  upon  my  displeasure ;  but  I  have  been  as  a  dove,  free 
from  superfluity  of  maliciousness.  Thy  creatures  have  been 
my  books,  but  thy  Scriptures  much  more  so.     I  have  sought 


408 


BIOGRAPHICAL    SKETCHES. 


thee  in  the  courts,  the  fields,  and  the  gardens;  but  I  have 
found  thee  in  thy  temples. 

"  O  Lord,  my  strength !  I  have,  from  my  youth,  met  with 
nee  in  all  my  ways;  in  thy  fatherly  compassions,  in  thy 
merciful  chastisements,  and  in  thy  most  visible  providences. 
As  thy  favors  have  increased  upon  me,  so  have  thy  correc- 
tions ;  as  my  worldly  blessings  were  exalted,  so  secret  darts 
from  thee  have  pierced  me ;  and  when  I  have  ascended  before 
men,  I  have  descended  in  humiliation  before  thee.  And 
now,  when  I  have  been  thinking  most  of  peace  and  honor, 
thy  hand  is  heavy  upon  me,  and  has  humbled  me  according 
to  thy  former  loving-kindness,  keeping  me  still  in  thy  fatherly 
school,  not  as  a  bastard,  but  as  a  child.  Just  are  thy  judg- 
ments upon  me  for  my  sins,  which  are  more  in  number  than 
the  sands  of  the  sea,  but  which  have  no  proportion  to  thy 
mercies.  Besides  my  innumerable  sins,  I  confess  before 
thee,  that  I  am  a  debtor  to  thee  for  the  gracious  talent  of 
thy  gifts  and  graces ;  which  I  have  neither  put  into  a  napkin, 
nor  placed,  as  I  ought,  with  exchangers,  where  it  might  have 
made  best  profit ;  but  I  have  misspent  it  in  things  for  which 
I  was  least  fit:  so  I  may  truly  say,  my  soul  hath  been  a 
stranger  in  the  course  of  my  pilgrimage.  Be  merciful  unto 
me,  O  Lord,  for  my  Savior's  sake,  and  receive  me  into  th) 
bosom,  or  guide  me  into  thy  ways." 


MATTHEW  HALE, 
lord  chief  justice  of  England,  was  born  in  Gloucestershire, 
in  the  year  1609,  and,  by  the  care  of  a  wise  and  religious 
father,  had  great  attention  paid  to  his  education. 

In  his  youth,  he  was  fond  of  company,  and  fell  into  many 
levities  and  extravagances.  But  this  propensity  and  conduct 
were  corrected  by  a  circumstance  that  made  a  considerable 
impression  on  his  mind  during  the  rest  of  his  life.  Being 
one  day  in  company  with  other  young  men,  one  of  the  party, 
through  excess  of  wine,  fell  down,  apparently  dead,  at  their 
feet.     Young  Hale  was  so  affected  on  this  occasion,  that  he 


BIOGRAPHICAL    SKETCHES. 


409 


but  I  have 

h,  met  with 
ons,  in  thy 
)rovidences. 

thy  correc- 
secret  darts 
inded  before 
thee.     And 

and  honor, 
e  according 

thy  fatherly 
ire  thy  judg- 
mmber  than 
»rtion  to  thy 
tnfess  before 
»us  talent  of 
ito  a  napkin, 
t  might  have 
rs  for  which 

lath  been  a 
lerciful  unto 

me  into  thy 


ucestershire, 
md  religious 

11  into  many 
and  conduct 
considerable 
life.  Being 
of  the  party, 
ead,  at  their 
sion,  that  he 


immediately  retired  to  another  room,  and,  shutting  the  door, 
fell  on  hia  knees,  and  prayed  earnes^tly  to  God  that  his  friend 
might  be  restored  to  life,  and  that  he  himself  might  be  ar- 
doned  for  having  given  countenance  to  so  much  excess.  At 
the  same  time,  he  made  a  solemn  vow  that  he  would  never 
again  keep  company  in  that  manner,  nor  **  drink  a  health" 
while  he  lived.  His  friend  recovered,  and  Hale  religiously 
observed  his  vow.  After  this  event,  there  was  an  entire 
change  in  his  disposition  ■  he  forsook  all  dissipated  company, 
and  was  careful  to  divide  his  time  between  the  duties  of 
religion  and  the  studies  of  his  profession. 

He  became  remarkable  fox  his  solid  and  grave  deportment, 
his  inflexible  regard  to  justice,  and  a  religious  tenderness  of 
spirit,  which  appear  to  have  acco(npanied  him  through  life. 
His  retired  meditations  on  religious  subjects  manifest  a  pious 
and  humble  frame  of  mind,  and  a  solemnity  well  adapted  to 
excite  kindred  emotions  in  the  breast  of  the  reader. 

"  True  religion,"  says  he,  *'  teaches  the  soul  a  high  venera- 
tion for  Almighty  God,  a  sincere  and  upright  walking,  as  in 
the  presence  of  the  invisible,  all-seeing  God.  It  makes  a 
man  truly  love,  honor,  and  obey  him,  and  therefore  careful 
to  know  what  his  will  is.  It  renders  the  heart  highly  thank- 
ful to  him,  as  his  Creator,  Redeemer,  and  Benefactor.  It 
makes  a  man  entirely  depend  on  him,  seek  him  for  guidance, 
direction,  and  protection,  and  submit  to  his  will  with  patience 
and  resignation  of  soul.  It  gives  the  law,  not  only  to  his 
words  and  actions,  but  to  his  very  thoughts  and  purposes ;  so 
thnt  i\e  dares  not  entertain  any  which  are  unbecoming  the 
presence  of  that  God  by  whom  all  our  thoughts  are  legible. 
It  cruslieb  all  pride  and  haughtiness,  both  in  a  man's  heart  and 
carriage,  and  gives  him  an  humble  state  of  mind  before  God 
and  men.  It  regulates  the  passions,  and  brings  them  into 
due  moderation.  It  gives  a  man  a  right  estimate  of  this 
present  world,  and  sets  his  heart  and  hopes  above  it ;  so  that 
he  never  loves  it  more  than  it  deserves.  It  makes  the  wealth 
and  the  glory  of  this  world, — high  places  and  great  prefer- 
ments,—  of  but  little  consequence  to  him;  so  that  he  is 
35 


410 


filOORAPHICAL    SKETCHES. 


neither  covetous,  nor  ambitious,  nor  over-solicitous,  con- 
cerning the  advantages  of  them  It  makes  him  value  the 
love  of  God  and  the  peace  of  his  o^n  conscience  above  all 
the  wealth  and  honor  in  the  world,  and  to  be  very  diligent  in 
preserving  them.  He  performs  all  his  duties  to  God  with 
sincerity  and  humility;  and,  whilst  he  lives  on  earth,  his 
conversation,  his  hope,  his  treasures,  are  in  heaven ;  and  he 
endeavors  to  walk  suitably  to  such  a  hope."     -,, 

"  They  who  truly  fear  God,  have  a  secret  guidance  from  a 
higher  wisdom  than  what  is  barely  human,  namely,  the  Spirit 
of  truth  and  goodness ;  which  does  really,  though  secretly, 
prevent  and  direct  them.  Any  man  that  sincerely  and  truly 
fears  Almighty  God,  and  calls  and  relies  upon  him  for  his  di- 
rection, has  it  as  really  as  sf  son  has  the  counsel  and  direction 
of  his  father ;  and  though  the  voice  be  not  audible,  nor  dis- 
cernible  by  sense,  yet  it  is  equally  as  real  as  if  a  man  heard  a 
voice,  saying,  *  This  is  the  way ;  walk  in  it.*  " 

'*  Though  this  secret  direction  of  Almighty  God  is  princi- 
pally seen  in  matters  relating  to  the  good  of  the  soul,  yet, 
even  in  the  concerns  of  this  life,  a  good  man  fearing  God, 
and  begging  his  direction,  will  very  often,  if  not  at  ali  times, 
find  it.  I  can  call  my  own  experieuce  to  witness,  that  even 
in  the  temporal  affairs  of  my  whole  life,  I  have  never  been 
disappointed  of  the  best  direction,  when  I  have,  in  humility 
and  sincerity,  implored  it. 

**  The  observance  of  the  secret  admonition  of  this  Spirit 
of  God  in  the  heart,  is  an  effectual  means  to  cleanse  and 
sanctify  us ;  and  the  more  it  is  attended  to,  the  more  it  will 
be  conversant  with  our  souls,  for  our  instruction.  In  the 
midst  of  difficulties,  it  will  be  our  counsellor ;  in  the  midst 
of  temptations,  it  will  be  our  strength,  and  grace  sufficient 
for  us ;  in  the  midst  of  troubles,  it  will  be  our  light  and  our 
comforter."  ^^  ' 

Chief  Justice  Hale  died  on  the  twenty-fifth  of  December, 
1676. 


BIOGRAPHICAL    SKETCHES. 


4il 


ntousy  con- 
(1  value  the 
e  above  all 
J  diligent  in 
D  God  with 
n  earth,  his 
^en;  and  he 

lance  from  a 
ly,  the  Spirit 
igh  secretly, 
;ly  and  truly 
im  for  his  di- 
and  direction 
ible,  nor  dis- 
man  heard  a 

od  is  princi- 
;he  soul,  yet, 
fearing  God, 
at  all  times, 
iss,  that  even 
never  been 
,  in  humility 

of  this  Spirit 
cleanse  and 
more  it  will 

tion.  In  the 
in  the  midst 

ace  sufficient 

ight  and  our 

)f  December, 


)-.n 


PRINCESS    ELIZABETH, 


of  the  Rhine,  was  born  in  the  year  1620.  She  was  the 
eldest  daughter  of  Frederick  V.,  elector  palatine  and  king  of 
Bohemia,  by  Anne,  daughter  of  James  I.,  king  of  England. 
This  excellent  princess  possessed  only  a  small  territory ; 
but  she  governed  it  with  great  judgment  and  attention 
to  the  happiness  of  her  subjects.  She  made  it  a  rule  to 
hear,  one  day  in  the  week,  all  such  causes  as  were  brought 
before  her.  On  these  occasions,  her  wisdom,  justice,  and 
moderation,  were  very  conspicuous.  She  frequently  re- 
mitted forfeitures,  in  cases  where  the  parties  were  poor,  or 
in  any  respect  worthy  of  favor.  It  was  remarkable  that  she 
often  introduced  religious  considerations  as  motives  to  per- 
suade the  contending  parties  to  harmony  and  peace.  She 
was  greatly  beloved  and  respected  by  her  subjects,  and  also 
by  many  persons  of  learning  and  virtue  not  resident  in  her 
dominions ;  for  she  patronized  men  of  this  character,  what- 
ever might  be  their  country  or  religious  profession. 

In  the  year  1677,  the  famous  William  Penn  paid  her  a 
visit,  and  was  treiitcd  by  her  with  great  respect.  The  fol- 
lowing account  of  her  is  taken  from  his  works :  — 

"  The  meekness  and  humility  of  the  princess  appeared  to 
me  extraordinary :  she  did  not  consider  the  quality,  but  the 
merit,  of  the  people  she  entertained.  Did  she  hear  of  a 
retired  man,  seeking  after  the  knowledge  of  a  better  world, 
she  was  sure  to  set  him  down  in  the  catalogue  of  her  charity, 
if  he  wanted  it.  I  have  casually  seen,  I  believe,  fifty  tokens 
of  her  benevolence,  sealed  and  directed  to  the  several  poor 
subjects  of  her  bounty,  whose  distance  prevented  them  from 
being  personally  known  to  her.  Thus,  though  she  kept  no 
sumptuous  table  in  her  own  court,  she  spread  the  tables  of 
the  poor  in  their  solitary  cells ;  breaking  bread  to  virtuous 
pilgrims,  according  to  their  wants  and  her  ability. 

'*  She  was  abstemious  in  her  living,  and  in  apparel  void  of 
all  vain  ornaments.  I  must  needs  say,  that  her  mind  had  a 
noble  prospect:   her  eye  was  to  a  better  and  more  lasting 


412 


BIOGRAPHICAL    SKETCHES. 


m 


inheritance,  than  can  be  found  below.  This  made  her  not 
overrate  the  honors  of  her  station,  or  tlie  learning  of  the 
schools,  of  which  she  was  an  excellent  judge.  Being  once 
at  Hamburgh,  a  religious  person,  whom  she  went  to  see  for 
religion's  sake,  remarked  to  her,  that  '  it  was  too  great  an 
honor  for  him,  that  a  visitant  of  her  quality,  who  was  allied 
to  so  many  great  kings  and  princes  of  this  world,  should 
come  under  his  roof: '  to  whom  she  humbly  replied,  ♦  If  they 
were  religious,  as  well  as  great,  it  would  be  an  honor  indeed; 
but  if  you  knew  what  that  greatness  was,  as  well  as  I  do,  you 
would  vj»!i.c!  it  less.* 

'*  After  a  religious  meeting  which  we  had  in  her  chamber, 
she  was  much  affected,  and  said,  *  It  is  a  hard  thing  to  be 
faithful  to  what  one  knows.  O,  the  way  is  strait!  I  am 
afraid  I  am  not  weighty  enough  in  my  spirit  to  walk  in  it.' " 

"  She  once  withdrew,  on  purpose  to  give  her  servants,  who 
were  religiously  disposed,  the  liberty  of  discoursing  wiRi  us 
that  they  might  the  more  freely  put  what  questions  of  con- 
science they  desired  to  be  satisfied  in.  Sometimes  she  su  f- 
fered  both  them  and  the  poorest  persons  of  her  town  to  sit 
by  her  in  her  own  chamber,  where  we  had  two  meetings.  I 
cannot  forget  her  last  words,  when  I  took  my  leave  of  her : 
—  *  Let  me  desire  you  to  remember  me,  though  I  live  at  so 
great  a  distance,  and  you  should  never  see  me  more.  I  thank 
you  for  this  good  time.  Be  assured  that,  though  my  condition 
subjects  me  to  divers  temptations,  yet  my  soul  has  strong 
desires  after  the  best  things.' 

**  She  lived  till  the  age  of  sixty  years,  and  then  departed  at 
her  house  in  Herwerden,  in  the  year  1680,  as  much  lamented 
as  she  had  been  beloved  by  her  people.  To  her  real  worth  I 
do,  with  a  religious  gratitude,  dedicate  this  memorial." 


ROBERT  BOYLE, 

an  eminent  philosopher,  and  a  truly  good  man,  was  the  son 
of  Richard,  earl  of  Cork,  and  was  born  at  liismore,  in 
Ireland,  in  the  year  1627.     At  Eton  School,  wht-e  he  wai 


BIOGRAPHICAL    SKETCHES. 


413 


lade  her  not 
rning  of  the 
Being  once 
Qt  to  see  for 
too  great  an 
ho  was  allied 
vorld,  should 
died,  *  If  they 
tionor  indeed; 
11  as  1  do,  you 

her  chamber, 
1  thing  to  be 
strait!     I  am 
walk  in  it.' " 
servants,  who 
rsiag  wiSi  us 
stions  of  con- 
times  she  suf- 
er  town  to  sit 
>  meetings.     I 
leave  of  her : 
h  I  live  at  so 
nore.    I  thank 
h  my  condition 
3ul  has  strong 

len  departed  at 
nuch  lamented 
er  real  worth  I 
morial." 


1 


,  was  the  son 

It  Lismore,  in 

whfe  he  wai 


educated,  he  soon  discovered  a  force  of  understanding  which 
promised  great  things,  and  a  disposition  to  improve  it  to  the 
utmost.  During  his  education,  and  before  he  wa»  ten  years 
old,  he  was  much  afflicted  with  an  ague,  which  considerably 
depressed  his  spirits;  and,  to  divert  his  attention,  he  was 
persuaded  to  read  Amadis  de  Gaul,  and  other  romantic  books. 
But  this  kix)  1  of  reiuling,  he  says  in  his  memoirs,  produced 
such  restlessness  in  him^  that  he  was  obliged  to  apply  himself 
to  mathematical  studies,  in  order  to  fix  and  settle  the  volatility 
of  his  fancy.     He  died  in  the  sixty-fifth  year  of  his  age. 

He  was  a  man  of  great  learning,  and  his  stock  of  knowl- 
edge was  immense.  The  celebrated  Dr.  Boerhaave  has  passed 
the  following  eulogium  upon  him :  —  "  Boyle  was  the  ornament 
of  his  age  and  country.  Which  of  his  writings  shall  I  com- 
mend ?  All  of  them.  To  him  we  owe  the  secrets  of  fire,  air, 
water,  animals,  vegetables,  fossils;  so  that  from  his  works  may 
be  deduced  the  whole  system  of  natural  knowledge." 

He  was  treated  with  particular  kindness  and  respect  by 
Charles  H.,  as  well  as  by  the  two  great  ministers  South- 
ampton and  Clarendon.  By  the  latter  he  was  solicited 
to  enter  into  orders ;  for  his  distinguished  learning  and 
unblemished  reputation  induced  Lord  Clarendon  to  think 
that  so  very  respectable  a  personage  would  do  great  honor  to 
the  clergy.  Boyle  considered  the  proposal  with  due  atten- 
tion. He  reflected  that,  in  his  present  situation  of  life, 
whatever  he  wrote  with  respect  to  religion,  would  have 
greater  weight,  as  coming  from  a  layman ;  for  he  well  knew 
that  the  irreligious  fortified  themselves  aorainst  all  that  the 
clergy  could  offer,  by  supposing  and  saying  that  it  was  their 
trade,  and  that  they  were  paid  for  it.  He  considered,  like- 
wise, that,  in  point  of  fortune  and  character,  he  needed  no 
accessions ;  and,  indeed,  his  desire  for  these  was  always  very 
limited.  But  Bishop  Burnet,  to  whom  Boyle  had  communi- 
cated memorandums  concerning  his  life,  tells  us  that  what 
had  the  greatest  weight  in  df-termining  his  judgmejit,  was, 
'♦  the  not  feeling  within  himself  any  motion  or  tendency  of 
naiad  which  he  could  safely  esteem  a  call  from  the  Holy 
35* 


414 


BIOGRAPHICAL    SKETCHES. 


Spirit,   and   so  not  venturing  to  take  holy  orders,  lest  he 
should  be  found  to  have  lied  unto  it." 

Bishop  Burnet,  who  was  Boyle  ;-  particular  friend,  ana  who, 
during  ai  acquaintance  of  twenty-nine  years,  had  spent  many 
happy  hours  in  conversation  with  him,  gives  a  full  account  of 
his  genuine  piety  and  virtue,  and  of  his  zeal  for  the  Christian 
religion.  "  This  zeal,"  he  says,  "  was  unmixed  with  narrow 
notions,  or  a  bigoted  heat  in  favor  of  a  particular  sect;  it 
wao*  that  spirit  which  is  the  ornament  of  a  true  Christian." 
Burnet  mentions,  as  a  proof  of  this,  his  noble  foundation  for 
lectures  in  defence  of  the  gospel,  against  infidels  of  all  sorts; 
the  effects  of  which  have  been  very  conspipuous,  in  the  many 
volumes  of  excellent  discourses,  which  have  been  published 
in  consequence  of  that  laudable  and  pious  design. 

The  great  object  of  his  philosophical  pursuits  was  to  pro- 
mote the  cause  of  religion,  and  to  discountenance  atheism 
and  infidelity.  His  intimate  friend  Bishop  Burnet  makes 
the  following  observations  on  this  point:  —  "It  appeared  to 
those  who  conversed  with  him  on  his  inquiries  into  nature, 
that  his  main  design  (on  which  as  he  had  his  own  eye  con- 
stantly fixed,  so  he  took  care  to  put  others  often  in  mind  of 
it)  was  to  raise  in  himself  and  others  more  exalted  sentiments 
of  the  greatness  and  glory,  the  wisdom  and  goodness,  of  God. 
This  design  was  so  deeply  impressed  on  his  mind,  that  he 
concludes  the  article  of  his  will,  which  relates  to  the  Royal 
Society,  in  these  words:  —  *I  wish  them  a  happy  success  in 
'their  attempts  to  discover  the  true  nature  of  the  works  of 
God ;  and  I  pray  that  they,  and  all  searchers  into  physical 
truths,  may  cordially  refer  their  attainments  to  the  glory  of 
the  great  Author  of  nature,  and  to  the  comfort  of  mankind.' " 

On  another  occasion,  the  same  person  speaks  of  him  thus: 
—  "  He  had  the  most  profound  veneration  for  the  great  God 
of  heaven  and  earth  that  I  ever  observed  in  any  man.  The 
very  name  of  God  was  never  mentioned  by  him  without  a 
pause  and  observable  stop  in  his  discourse."  So  brightly 
did  the  example  of  this  great  and  good  man  shine,  through 
his  whole  course,  that  Bishop  Burnet,  on  reviewing  it,  in  a 


BIOGRAPHICAL    SKETCHES. 


415 


tiers,  lest  he. 

ind,  ariQ  who, 
d  spent  many 
ill  account  of 
the  Christian 
i  with  narrow 
cular  sect;  it 
16  Christian." 
found  ation  for 
Is  of  all  sorts ; 
s,  in  the  many 
leen  published 

ign- 
is was  to  pro- 
nance  atheism 
Burnet  makes 
It  appeared  to 
Bs  into  nature, 
own  eye  con- 
en  in  mind  of 
Ited  sentiments 
odness,  of  God. 
mind,  that  he 
3  to  the  Royal 
Lppy  success  in 
■  the  works  of 
8  into  physical 
to  the  glory  of 
;  of  mankind.' " 
s  of  him  thus : 
the  great  God 
iny  man.     The 
him  without  a 
'     So  brightly 
shine,  through 
iewing  it,  in  a 


iioment  of  pious  exultation  thus  expressed  himself:  —  "1 
might  challenge  the  whole  tribe  of  libertines  to  come  and 
view  the  usefulness,  as  well  as  the  excellence,  of  the  Christian 
religion,  in  a  life  that  was  entirely  dedicated  to  it." 


JOHN  LOCKE, 
a  very  celebrated  philosopher,  and  one  of  the  greatest  men 
that  England  ever  produced,  was  born  in  the  year  1632.  He 
was  well  educated ;  and,  applying  himself  with  vigor  to  his 
studies,  his  mind  became  enlarged,  and  stored  with  much 
useful  knowledge.  He  went  abroad  as  secretary  to  the  Eng- 
lish ambassador  at  several  of  the  German  courts,  and  after- 
wards had  the  offer  of  being  made  envoy  at  the  court  of  the 
emperor,  or  of  any  other  that  he  chose ;  but  he  declined  the 
proposal,  on  account  of  the  infirm  state  of  his  health.  He 
was  a  commissioner  of  trade  and  plantations,  in  which  station 
he  very  honorably  distinguished  himself.  Notwithstanding 
his  public  employments,  he  found  leisure  to  write  much  for 
the  benefit  of  mankind.  His  •'  Essay  on  Human  Understand- 
ing," his  "  Discourses  on  Government,"  and  his  *'  Letters  on 
Toleration,"  are  justly  held  in  the  highest  esteem. 

This  enlightened  man  and  profound  reasoner  was  most 
firmly  attached  to  the  Christian  religion.  His  zeal  to  pro- 
mote it  appeared,  first,  in  his  middle  age,  by  publishing  a 
discourse  to  demonstrate  the  reasonableness  of  believing  Jesus 
to  be  the  promised  Messiah;  and,  afterwards,  in  the  latter 
part  of  his  life,  by  a  Commentary  on  several  of  the  Epistles 
of  the  apostle  Paul.  The  sacred  Scriptures  are  every  where 
mentioned  by  him  with  the  greatest  reverence ;  and  he  exhorts 
Christians  *'  to  betake  themselves  in  earnest  to  the  study  of 
the  way  to  salvation,  in  those  holy  writings,  wherein  God  has 
revealed  it  from  heaven,  and  proposed  it  to  the  world ;  seek- 
ing our  religion  where  we  are  sure  it  is  in  truth  to  be  found, 
comparing  spiritual  things  with  spiritual." 

In  a  letter  written  the  year  before  his  death,  to  one  who 
asked  this  question,  "  What  is  the  shortest  and  surest  way 


416 


BIOGRAPHICAL    SKETCHES. 


'^.  I 


¥      -I 


ill 


for  a  young  man  to  attain  the  true  knowledge  of  the  Christian 
religion  ? "  he  says,  "  Let  him  study  the  holy  Scriptures, 
especially  the  New  Testament:  therein  are  contained  the 
words  of  eternal  life.  It  has  God  for  its  author ;  salvation 
for  its  end ;  and  truth,  without  any  mixture  of  error,  for  its 
matter."  This  advice  was  conformable  to  his  own  practice 
♦'  For  fourteen  or  fifteen  years,  he  applied  himself  in  an 
especial  manner  to  the  study  of  the  Scriptures,  and  em- 
ployed the  last  years  of  his  life  hardly  in  any  thing  else.  He 
was  never  weary  of  admiring  the  great  views  of  that  sacred 
book,  and  the  just  relation  of  all  its  parts :  he  every  day  made 
discoveries  in  it  that  gave  him  fresh  cause  of  admiration." 

The  consolation  which  he  derived  from  divine  revelation 
is  forcibly  expressed  in  these  words :  —  "I  gratefully  receive 
and  rejoice  in  the  light  of  revelation,  which  has  set  me  at 
rest  in  many  things,  the  manner  whereof  my  poor  reason  can 
by  no  means  make  out  to  me."  "  '» 

After  he  had  diligently  employed  a  great  part  of  his  life  in 
a  variety  of  occupations,  he  chose  a  pleasing  retirement  for 
the  remainder  of  his  days.  This  leisure  appears  to  have  been 
productive  of  solid  improvement,  by  enabling  him  to  look 
calmly  over  the  scenes  of  past  life ;  to  form  a  proper  estimate 
of  its  enjoyments,  and  to  dedicate  himself  more  fully  to  the 
cause  of  piety  and  virtue. 

About  two  months  before  his  death,  in  1704,  he  wrote  a 
letter  to  his  friend  Anthony  Collins,  and  left  this  direction 
upon  it:  — " To  be  delivered  to  him  after  my  decease."  It 
concludes  with  the  following  remarkable  words :  — 

**  May  you  live  long  and  happy,  in  the  enjoyment  of  health, 
freedom,  content,  and  all  those  blessings  which  Providence 
has  bestowed  on  you,  and  to  which  your  virtue  entitles  you. 
You  loved  me  living,  and  will  preserve  my  memory  when  I 
am  dead.  All  the  use  to  be  made  of  it  is,  that  this  life  is  a 
scene  of  vanity,  which  soon  passes  away,  and  affords  no  solid 
satisfaction,  but  in  the  consciousness  of  doing  well,  and  in 
the  hopes  of  another  life.  This  is  what  I  can  say  upon 
experience;  and  what  you  will  find  to  be  true,  when  you 
come  to  make  up  the  account.     Adieu ! " 


Sui  i! 


BIOGiiAPUICAL    SKETCHES. 


417 


le  Christian 

Scriptures, 
ritained  the 
r;  salvation 
rror,  for  its 
vn  practice 
mself  in  an 
;s,  and  em- 
ig  else.    He 

that  sacred 
jry  day  made 
admiration." 
le  revelation 
tfully  receive 
as  set  rae  at 
)r  reason  can 

of  his  life  in 
etirement  for 
to  have  been 
him  to  look 
oper  estimate 
B  fully  to  the 

he  wrote  a 
this  direction 
Idecease."     It 

• 

lent  of  health, 
|h  Providence 
entitles  you. 
jmory  when  I 
this  life  is  a 
fords  no  solid 
well,  and  in 
ian  say  upon 
le,  when  you 


JOSEPH  ADDISON, 

a  celebrated  English  writer,  was  born  at  Milston,  in  WilU 
shire,  in  the  year  1672.  About  the  age  of  fifteen,  he  was 
entered  at  Queen's  College,  Oxford,  where,  by  his  fine  parts 
aud  great  application,  he  made  a  surprising  proficiency  in 
classical  learning.  Before  he  left  the  university,  he  was 
warmly  solicited  to  enter  into  orders ;  and  he  once  resolved 
to  do  so;  but  his  great  modesty,  and  an  uncommonly  delicate 
sense  of  the  importance  of  the  sacred  function,  made  him 
ifterwards  alter  his  resolution.  He  was  highly  respected  by 
many  of  the  greatest  and  the  most  learned  of  his  contempora- 
ries. He  travelled  into  Italy,  where  he  made  many  useful 
jbservations,  and  prepared  materials  for  some  of  his  literary 
works.  On  his  return  to  England,  he  was  chosen  one  of  the 
lords  commissioners  for  trade.  In  1709,  he  was  appointed 
secretary  to  the  lord  lieutenant  of  Ireland,  and,  in  1717,  was 
advanced  to  the  high  office  of  secretary  of  state.  He  died 
in  1729. 

His  writings  have  been  of  great  use  to  the  world,  and  his 
"  Evidences  of  the  Christian  Religion  "  not  the  least  so.  Dr. 
Johnson,  in  delineating  his  character  as  a  writer,  gives  the 
following  amiable  picture  of  him  :  —  <'  He  employed  wit  on 
the  side  of  virtue  and  religion.  He  not  only  made  the  proper 
use  of  wit  himself,  but  taught  it  to  others ;  and,  from  his 
Mme,  it  has  been  generally  subservient  to  the  cause  of  reason 
and  truth.  He  has  dissipated  the  prejudice  that  had  long 
connected  cheerfulness  with  vice,  and  easiness  of  manners 
with  laxity  of  principles.  He  has  restored  virtue  to  its  dig- 
nity, and  taught  innocence  not  to  be  ashamed.  This  is  an 
elevation  of  literary  character  above  all  Greek,  above  all 
Roman  fame.  As  a  teacher  of  wisdom,  he  may  oe  confi- 
dently followed.  His  religion  has  nothing  in  it  enthusiastic 
or  superstitious;  he  appears  neither  weakly  credulous  nor 
wantonly  skeptical ;  his  morality  is  neither  dangerously  lax 
nor  impracticably  rigid.  All  the  enchantment  of  fancy,  and 
all  the  cogency  of  argument,  are  employed  to  recommend  to 
the  reader  his  real  interest  —  the  care  of  pleasing  the  Author 
of  his  being." 


418 


BIOGRAPHICAL    SKKTCH£8. 


Of  his  integrity  in  discharging  the  duties  of  hi»  office, 
there  is  a  striking  proof  recorded.  When  he  was  secretary 
in  Ireland,  he  had  materially  promoted  the  interest  of  an  in- 
dividual, who  offered  him,  in  return,  a  bank  note  of  three 
hundred  pounds,  and  a  diamond  ring  of  the  same  value. 
These  he  strenuously  refused  to  accept,  and  wrote  to  the 
person  as  follows:  —  "  And  now,  sir,  believe  me,  when  I  as- 
sure you  I  never  did,  nor  ever  will,  on  any  pretence  what- 
soever, take  more  than  the  stated  and  customary  fees  of  my 
office.  I  might  keep  the  contrary  practice  concealed  from 
the  world,  were  I  capable  of  it,  but  I  could  not  from  myself; 
and  I  hope  1  shall  always  fear  the  reproaches  of  my  own 
heart  more  thm  those  of  all  mankind." 

A  mind  conscious  of  its  own  uprightness,  and  humbly 
trusting  in  the  goodness  of  God,  has  the  best  ground  to  look 
forward  with  complacency  towards  another  life.  The  follow- 
ing lines  of  Addison  are  sweetly  expressive  of  the  peace  and 
pleasure  which  he  enjoyed  in  contemplating  his  future  ex- 
istence :  —  "  The  prospect  of  a  future  state  is  the  secret  com- 
fort and  refreshment  of  my  soul.  It  is  that  which  makes 
nature  look  cheerful  about  me ;  it  doubles  all  my  pleasures, 
and  supports  me  under  all  my  afflictions.  I  can  look  at  dis- 
appointments and  misfortunes,  pain  and  sickness,  death  itsell, 
with  indifference,  so  long  as  I  keep  in  view  the  pleasures  of 
eternity,  and  the  state  of  being  in  which  there  will  be  no 
fears  nor  ajiprehensions,  pains  nor  sorrows." 


ISAAC  WATTS, 

a  learned  and  eminent  dissenting  minister,  was  born  at  South- 
ampton, in  the  year  1674,  of  parents  who  were  distinguished 
by  their  piety  and  virtue.  He  died  in  1748.  He  possessed 
an  uncommon  genius,  of  which  he  gave  early  proofs.  He 
received  a  very  liberal  education,  which  was  rendered  highly 
beneficial  to  him  by  his"  own  unwearied  efforts  to  improve 
himself  After  the  most  serious  deliberation,  he  determined 
to  devote  his  life  to  the  ministry,  of  the  importance  of  which 


I)-' 


BIOGRAPHICAL    SKETCHES. 


419 


htm  office, 
,s  secretary 
it  of  an  in* 
ite  of  three 
same  value. 
Tote  to  the 
,  when  I  as- 
tence  what- 

fees  of  my 
ceaJed  from 
rom  myself; 
of  my  own 

and  humbly 
ound  to  look 

The  follow- 
le  peace  and 
is  future  ex- 
}  secret  com- 
vrhich  makes 
ny  pleasures, 

look  at  dis- 
,  death  itsell, 
pleasures  ot 
3  will  be  no 


orn  at  South- 
distinguished 
le  possessed 
proofs.  He 
idered  highly 
s  to  improve 
e  determined 
nee  of  which 


office  he  had  a  deep  and  awful  sense.     He  labored  very  dil 
igently  to  promote  the  instruction  and  happiness  of  the  people 
under  his  care,  to  whom,  by  his  Christian  conduct  and  amia- 
ble disposition,  he  greatly  endeared  himself 

Soon  after  he  had  undertaken  the  pastoral  office,  his  health 
sustained  a  severe  shock  by  a  painful  and  dangerous  illness, 
from  which  he  recovered  very  slowly.  But,  in  the  year  .1712, 
he  was  afflicted  with  a  violent  fever,  that  entirely  broke  his 
constitution,  and  left  such  weakness  upon  his  nerves,  as  con- 
tinued with  him,  in  some  measure,  to  his  dying  day.  For 
four  years  he  was  wholly  prevented  from  discharging  the  pub- 
lic offices  of  his  station.  Though  this  long  interval  of  sick- 
ness was,  no  doubt,  very  trying  to  his  active  mind,  yet  it 
proved  ultimately  a  blessing  to  him ;  for  it  drew  upon  him 
he  particular  notice  of  Sir  Thomas  Abney,  a  very  pious  and 
worthy  man,  who,  from  motives  of  friendship,  invited  him  into 
his  family,  in  which  he  continued  to  the  end  of  his  life,  and, 
for  the  long  space  of  thirty-six  years,  was  treated  with  uni- 
form kindness,  attention,  and  respect. 

This  excelleni  man  was,  by  his  natural  temper,  quick  of 
resentment ;  but,  by  his  established  and  habitual  practice,  he 
was  gentle,  modest,  and  inoffensive.  His  tenderness  appeared 
in  his  attention  to  children  and  to  the  poor.  To  the  poor, 
while  he  lived  in  the  family  of  his  friend,  he  allowed  the 
third  part  of  his  annual  revenue;  and  for  children,  he  con- 
descended to  lay  aside  the  scholar,  the  philosopher,  and  the 
wit,  to  write  little  poems  of  devotion,  and  systems  of  instruc- 
tion, adapted  to  their  wants  and  capacities,  from  the  dawn  of 
reason,  through  its  gradations  of  advance  in  the  morning  of 
liie.  Few  men  have  left  behind  them  such  purity  of  char- 
acter, or  such  monuments  of  laborious  piety.  He  has  pro- 
vided instruction  for  all  ages,  from  those  who  are  lisping  their 
first  lessons,  to  the  enlightened  readers  of  Malebranche  and 
Locke.  His  "  Improvement  of  the  Mind "  is  a  work  in 
the  highest  degree  useful  and  pleasing.  Whatever  he  took  in 
hand  was,  by  his  incessant  solicitude  for  souls,  converted  to 
theology.     As  piety  predominated  in  his  mind,  it  is  diffused 


430 


BIOGRAPHICAL     SKETCHES. 


over  his  works.  Under  his  directi(Hi,  it  may  be  trul}  said 
that  philosophy  is  subservient  to  evangelical  instruction  :  it  is 
difficult  to  read  a  page  without  learning,  or  at  least  wishing, 
to  be  better. 

The  virtue  of  this  good  man  eminently  appeared  in  the 
happy  state  of  his  mind  under  great  pains  and  weakness  of 
body,  and  in  the  improvement  which  he  derived  from  them. 
Of  those  seasons  of  affliction,  he  says,  with  a  truly  elevated 
mind  and  thankful  heart,  "  I  am  not  afraid  to  let  the  world 
know  that,  amidst  the  sinkings  of  life  and  nature,  Christianity 
and  the  gospel  were  my  support.  Amidst  all  the  violence  of 
my  distemper,  and  the  tiresome  months  of  it,  I  thank  God  I 
never  lost  sight  of  reason  or  religion,  though  sometimes  I  had 
much  difficulty  to  preserve  the  machine  of  animal  nature  in 
such  order  as  regularly  to  exercise  either  the  man  or  the 
Christian." 

The  sweet  peace  of  conscience  he  enjoyed  under  these 
trying  circumstances,  and  the  rational  and  Christian  founda- 
tion of  his  hope  and  trust  in  the  divine  goodness,  are  beauti- 
fully and  justly  expressed  by  him,  in  the  following  lines :  — 

"  Yet,  gracious  God,  amid  these  storms  of  nature, 
Thine  eyes  behold  a  sweet  and  sacred  calm 
Reign  through  the  realms  of  conscience;  all  within 
Lies  peaceful,  all  composed.     'Tis  wondrous  grace. 
Keeps  off  thy  terrors  from  this  humble  bosom ; 
Though  stained  with  sins  and  follies,  yet  serene 
In  penitential  peace  and  cheerful  hope, 
Sprinkled  and  guarded  with  atoning  blood, 
Thy  vital  smiles,  amidst  this  desolation, 
Like  heavenly  sunbeams  hid  behind  the  clouds. 
Break  out  in  happy  moments,  with  bright  radiance 
Cleaving  the  gloom;  the  fair,  celestial  light 
Softens  and  gilds  the  horrors  of  the  storm, 
^      And  richest  cordials  to  the  heart  conveys.'        '  '  , 


PHILIP  DODDRIDGE 
iras  born  in  London,  in  the  year  1702.     His  parents,  whq 
were  persons  of  great  worth,  brought  him  up  in  an  early 


BIOGRAPHICAL    SKETCHES. 


421 


;tu1}  said 
ion :  it  is 
i  wishing, 

ed  in  the 
akness  of 
om  them, 
y  elevated 
the  world 
hristianity 
riolence  of 
ink  God  I 
imes  I  had 
1  nature  in 
(lan  or  the 

inder  these 
an  founda- 
are  beauti- 
^  lines :  — 

ithin 
e 


ice 


^rents,  who 
an  early 


knowledge  of  religion ;  but  he  had  the  misfortune  to  lose 
them  before  he  was  fourteen  years  old.  This  circumstance 
excited  in  his  mind  very  serious  reflections,  which,  however, 
were  not  wholly  of  a  gloomy  nature ;  for  he  expressed  a  de- 
vout, and  even  a  cheerful  trust  in  the  protection  of  the  God 
of  mercies,  the  universal  Parent  of  mankind. 

He  diligently  improved  his  lime,  and  was  anxious  to  be 
daily  advancing  in  knowledge,  piety,  virtue,  and  usefulness. 
He  possessed  strong  powers  of  mind,  and,  by  unwearied  ap- 
plication, acquired  a  large  fund  of  sound  and  ekgant  learn- 
ing. His  publications,  which  are  chiefly  on  religious  sub- 
jects, have  been  eminently  useful  to  the  world.  By  his 
literary  acquisitions,  his  amiable  disposition,  and  his  desire 
to  imbue  the  young  mind  with  knowledge  and  virtue,  he  was 
qualified,  in  a  peculiar  manner,  to  become  the  instructor  of 
youth ;  and  for  many  years  he  'superintended  a  very  respecta- 
ble academy.  As  the  pastor  of  a  congregation,  he  mani- 
fested a  sincere  and  zealous  regard  for  the  happiness  of  the 
people  under  his  care,  by  whom  he  was  greatly  honored  and 
beloved. 

He  possessed  many  virtues;  but  the  prime  and  leading 
feature  of  his  soul  was  devotion.  He  was  very  solicitous  to 
preserve  and  cultivate  an  habitual  sense  of  the  Supreme 
Being,  to  maintain  and  increase  the  ardor  of  religion  in  his 
heart,  and  to  prepare  himself,  by  devout  exercises,  for  the  im- 
portant labors  of  his  station.  Nor  was  it  to  his  secret  retire- 
ments that  his  piety  was  limited ;  it  was  manifested  in  every 
part  of  the  day,  and  appeared  in  his  usual  intercourse  with 
men.  In  the  little  vacancies  of  time  which  occur  to  the 
busiest  of  mankind,  he  was  frequently  lifl;ing  up  his  soul  to 
God.  When  he  lectured  on  philosophy,  history,  anatomy,  or 
other  subjects  not  immediately  theological,  he  would  endeavor 
to  graft;  some  religious  instructions  upon  them,  that  he  might 
raise  the  minds  of  his  pupils  to  devotion,  as  well  as  to  knowl- 
edsre;  and,  in  his  visits  to  his  people,  the  Christian  friend 
and  minister  were  United.    -    . 

The  piety  of  Dr.  Doddridge  was  accompanied  with  th» 
36 


v\ 


422 


BIOGRAPHICAL    SKETCHES. 


warmest  benevolence  to  his  fellow-creatures.  No  one  could 
more  strongly  feel  that  the  love  of  God  was  to  be  united  with 
love  to  man.  Nor  was  this  a  principle  that  rested  in  kind 
wishes  and  pathetic  feelings  for  the  happiness  of  others; 
but  it  was  manifested  in  the  most  active  exertions  for  their 
welfare.  No  scheme  of  doing  good  was  ever  suggested  to 
him  into  which  he  did  not  enter  with  ardor.  But  the  gen- 
erosity of  his  mind  was  most  displayed  when  any  plans  of 
propagating  religion,  and  of  spreading  the  gospel  among 
those  who  were  strangers  to  it,  were  proposed.  In  every 
thing  of  this  kind  he  was  always  ready  to  take  the  lead,  and 
was  ardent  in  endeavoring  to  inspire  his  friends  with  the  same 
spirit. 

He  was  of  a  weak  and  delicate  bodily  constitution ;  and  a 
severe  cold  which  he  caught  about  the  forty-eighth  year  of 
his  age,  brought  on  a  consumption  of  the  lungs.  The  nearer 
he  approached  to  his  dissolution,  the  more  plainly  was  ob- 
served his  continual  improvement  in  a  spiritual  and  heavenlji 
temper.  Indeed,  he  seemed  to  have  risen  above  the  world, 
and  to  be  daily  breathing  after  immortality.  This  disposition 
of  his  mind  was  ardently  expressed  in  several  of  his  letters, 
and  is  manifest  from  his  will,  which  was  made  at  this  time, 
and  is  prefaced  in  the  following  language:  —  "Whereas  it  is 
customary,  on  these  occasions,  to  begin  with  commending  the 
soul  into  the  hands  of  God,  through  Christ,  I  do  it ;  not  in 
mere  form,  but  with  sincerity  and  joy ;  esteeming  it  ray  greatest 
happiness,  that  I  am  taught  and  encouraged  to  do  it,  by  that 
glorious  gospel,  which,  having  most  assuredly  believed,  I 
have  spent  my  life  in  preaching  to  others ;  and  which  I  esteem 
an  infinitely  greater  treasure  than  all  my  little  worldly  stoie, 
or  possessions  ten  thousand  times  greater  than  mine." 
"*  A  short  time  before  his  death,  he  had  been  induced  to  try 
the  mild  air  of  the  south;  but  change  of  climate  did  not 
produce  the  desired  effect,  and  Dr.  Dpddridge  continued 
gradually  to  weaken,  till  death  put  a  period  to  his  afflictions. 
In  his  last  hours,  he  preserved  the  same  calmness,  vigor,  and 
joy  of  mind,  which  he  had  felt  and  expressed  through  the 


BIOGRAPHICAL    SKETCHES. 


42S 


one  could 
united  with 
ed  in  kind 

of  others; 
IS  for  their 
iggested  to 
lit  the  gen- 
(ly  plans  of 
ipel  among 
In  every 
e  lead,  and 
th  the  same 

ion;  and  a 
ith  year  of 
The  nearer 
tily  was  ob- 
id  heavenl)! 
1  the  world, 
disposition 
his  letters, 

this  time, 
hereas  it  is 
aending  the 

it;  not  in 
my  greatest 

it.  by  that 
believed,  I 
ch  I  esteem 
)rldly  stoie, 
tie."' 

iced  to  try 
ite  did  not 

continued 

afflictions. 

vigor,  and 
hrough  the 


whole  of  his  illness.  The  only  pain  he  had  in  the  thought 
of  dying,  was  the  fear  of  that  grief  and  distress  which  his 
wife  would  suffer  from  his  removal.  To  his  children,  his 
congregation,  and  his  friends  in  general,  he  desired  to  be  re- 
membered in  the  most  affectionate  manner ;  nor  did  he,  in 
the  effusions  of  his  pious  benevolence,  forget  the  family  where 
he  lodged,  or  his  own  servant.  Many  devout  sentiments  and 
aspirations  were  uttered  by  him ;  but  the  heart  of  his  wife 
was  too  much  affected  with  his  approaching  change  to  be  able 
to  recollect  them  distinctly.  Though  he  died  in  a  foreign 
land,  and,  in  a  certain  sense,  among  strangers,  his  decease 
was  embalmed  with  many  tears.     His  age  was  49  years 


JOHN  MURRAY, 

a  distinguished  preacher  of  Universalism  in  the  United 
States,  was  born  in  Alton,  county  of  Hampshire,  England, 
on  the  10th  of  December,  1741. 

When  he  had  attained  his  eleventh  year,  the  family  re- 
moved to  Ireland,  in  the  vicinity  of  Cork.  While  here,  he 
was  converted  to  Methodism,  and  gained  the  attention  of 
John  Wesley,  by  whom  he  was  appointed  a  class-leader.  He 
was  very  earnest  and  devout  in  his  religious  exercises,  and 
was  regarded  by  his  brethren  as  a  valuable  accession  to  their 
church.  About  this  time  his  father  died,  and  he  shortly  after 
left  Ireland  for  England.  He  took  up  his  residence  in  Lon- 
don, and  was  gradually  led  into  gay  society.  The  secret 
monitor,  however,  frequently  reproached  him,  and  finlly 
brought  him  back  again  to  the  services  of  the  sanctuary,  and 
quickened  the  flame  of  religious  devotion.  At  this  time  his 
prejudices  against  Universalism  were  very  strong ;  his  soul 
"  kindled  with  indignation  "  against  them.  But,  shortly  after 
his  marriage  to  a  very  amiable  young  lady  of  London,  he  was 
induced  to  visit  Mr.  Relly's  chapel,  the  preacher  of  univer- 
sal salvation ;  and,  notwithstanding  he  had  been  so  filled  with 
wrath  against  Mr.  Relly,  that,  as  he  subsequently  said,  he 
thought  it  would  have  been  doing  both  God  and  man  service 


V  , 


424 


BIOGRAPHICAl<    SKETCHL^. 


to  kill  him,  yet  he  was  moved  to  tenderness  by  his  preaching 
and  subsequently  became  an  attendant  on  his  ministry 
Rich  were  the  consolations  enjoyed  by  him  and  his  amiable 
wife  in  their  new  faith.  But  great  sorrows  awaited  him, 
she  sickened  and  died ;  and  the  death-scene  is  described  by 
himself,  in  his  autobiography,  with  thrilling  effect.  He 
would  gladly  have  accompanied  her  to  the  spirit-world.  He 
was  now  alone ;  he  felt  himself  a  solitary  being ;  he  had  no 
taste  for  the  joys  of  life ;  his  mind  dwelt  only  on  death  and 
eternity;  he  was  unfitted  for  society;  and  in  this  state  of 
mind,  Providence  seems  to  have  directed  his  thoughts  to 
America.  He  resolved  to  embark;  and,  in  the  month  of 
September,  1770,  he  landed  upon  the  shores  of  New  Jersey. 
Here  he  became  at  once  acquainted  with  a  philanthropic 
landholder,  by  the  name  of  Thomas  Potter,  who,  in  the  be- 
lief that  God  would  send  him  a  preacher,  had  erected  a 
meeting-house,  and  who  insisted  that  Murray  was  the  man 
whom  God  had  sent.  In  this  house  Murray  commenced  his 
labors  as  a  preacher ;  and  from  this  time,  he  is  to  be  contem- 
plated as  the  public  advocate  of  Universalism,  on  the  system 
of  Relly.  He  soon  visited  the  city  of  New  York,  and  va- 
rious other  cities  and  towns  in  the  Middle  States,  preaching 
the  gospel  whithersoever  he  went.  His  first  visit  to  Boston 
was  made  in  October,  1773,  and  his  second  in  September, 
1774.  It  was  during  this  second  visit  that  he  was  stoned  in  the 
pulpit  of  Rev,  Mr.  Croswell,  in  School  Street.  About  this  time 
he  visited  Gloucester,  Massachusetts,  which  was  afterwards 
his  residence  for  many  years.  In  1775,  he  was  appointed  by 
General  Washington  chaplain  to  the  Rhode  Island  troops,  in 
the  army  then  lying  around  Boston.  He  soon,  however,  re- 
turned to  his  charge  ir  Gloucester,  where  he  remained,  mak- 
ing frequent  visits  to  different  parts  of  the  United  States, 
until  October,  1793,  when  he  was  ordained  pastor  of  the  First 
Universalist  Society  in  Boston,  which  had  purchased  the 
house  of  worship  formerly  occupied  by  the  society  of  Dr 
Samuel  Mather.  His  labors  were  not  confined  to  this  so- 
ciety, however ;  in  one  respect  he  was  a  minister  at  large 


"^  • 


BIOGRAPHICAL    SKETCHES. 


425 


3  preaching 
is  ministry 
his  amiubla 
waited  hini^ 
described  by 
effect.  He 
-world.  He 
;  he  had  no 
n  death  and 
his  state  of 
thoughts  to 
le  month  of 
New  Jersey. 
)hilanthropic 
3,  in  the  be- 
d  erected  a 
i^as  the  man 
nmenced  his 

0  be  contem- 

1  the  system 
ork,  and  va- 
is,  preaching 
it  to  Boston 

September, 

3toned  in  the 

out  this  time 

afterwards 

ippointed  by 

d  troops,  in 

lowever,  re- 

ained,  niak- 

ited  States, 

of  the  First 

chased  the 

iety  of  Dr 

to  this  so- 

2r  at  large 


he  continued  his  itinerant  habits,  more  or  less,  until  October 
1809,  when  he  was  stricken  with  the  palsy.  He  lived  nearly 
six  years  after  this  affliction,  and  expired  on  the  third  day  of 
September,  1815.  He  was  buried  in  the  Granary  burying- 
ground,  where  his  remains  were  suffered  to  lie  unhonored 
until  1837,  when  they  were  removed  to  Mount  Auburn,  and 
a  monument  was  erected  to  his  memory.  The  monument  is 
a  beautiful  fluted  column,  surmounted  by  an  urn.  It  is  en- 
circled by  a  belt,  or  tablet,  on  which  two  inscriptions  are 
placed;  on  one  side  — 

**  John  Murray,  Preacher  of  the  Gospel ;  born  in  Alton, 
England,  December  10,  1741 ;  died  in  Boston,  September  3, 
1815 ;  reentombed  beneath  this  stone,  June  8,  1837." 

On  the  opposite  side  — 

"  Erected  at  the  recommendation  of  the  United  States 
General  Convention  of  Universalists." 


ELHANAN   WINCHESTER, 

a  distinguished  advocate  of  Universalism,  was  born  in  Brook 
line,  Massachusetts,  September  30,  1751.  In  his  nineteenth 
year,  he  was  converted,  under  the  preaching  of  the  Baptists ; 
and  it  was  by  his  labors  that  the  present  Baptist  society  in 
Newton  was  ciiginally  gathered.  In  the  autumn  of  1774,  he 
made  a  journey  to  the  Southern  States.  Early  in  1778,  he 
first  saw  Siegvolk's  "Everlasting  Gospel,"  a  work  which 
originally  appeared  in  Holland,  but  which  had  been  trans- 
lated and  published  by  the  Mennonites  of  Pennsylvania.  It 
made  a  very  deep  impi-ession  upon  his  mind.  In  1779,  he 
came  back  to  New  England,  his  convictions  of  the  truth  of 
Universalism  increasing  upon  him  daily.  He  set  out  on  his 
return  to  South  Carolina  in  the  autumn  of  1780,  and  arrived 
at  Philadelphia  on  the  7th  of  October.  Here  he  intended  to 
remain  but  a  few  days ;  but  God  evidently  had  a  great  work 
for  hira  to  do  in  this  place.  Even  his  enemies  acknowl 
36* 


426 


BIOGRAPHICAL    SKETCHES. 


edged   that   his   "  manner    of   preaching   was   popular,   hia 
address   very  fascinating,  and  his  appearance  dignified  and 
commanding."     The  Baptist  church  in  that  city  invited  hiin 
to   tarry  and   preach  to  them,  and  he  at  length  consented. 
About  this  time  he  read  "  Stonehouse  on  Universal  Restitu- 
tion," which  served  to  confirm  him  greatly  in  his  belief  of 
that   doctrine.      Notwithstanding    his    great    popularity,   a 
discontent  began  to  show  itself  in  certain  members  of  the 
church.     He  foresaw  that  a  storm  wa.s  rising,  and  he  deter 
mined  to  prepare  for  it ;  not  (to  use  his  words)  "  by  denying 
what  I  had  said,  but  by  more  fully  examining,  and  deter- 
mining for  myself,  whether  the  sentiment  was  according  to 
Scripture,  or  not.     If  I  found  it  was  not,  I  was  determined 
to  retract ;  but  if  it  was,  to  hold  it  fast,  let  the  consequences 
be  what  they  might."     Such  was  his  truly  Christian  resolu- 
tion.     He  avowed  his  belief  in  the  final  happiness  of  all  men. 
A  majority  of  the  church  were  in  his  favor ;  but,  being  a 
man  of  remarkably  peaceful  disposition,  he  did  not  urge  them 
to  press  their  claims  to  the  meeting-house ;  but  they  retired 
to  the  hall  of  the  university,  where  they  held  their  meetings 
for  about  four  years,  until  they  purchased  a  place  for  them- 
selves.    During  the  rest  of  his  life,  he  is  to  be  viewed  as 
the  public   advocate  of  universal   restitution.     There   were 
several  eminent  mc?ii  who  adhered  to  him,  and  among  others, 
Dr.  Redman,  and  the  celebrated  Dr.  Benjamin  Rush,  who 
remained  his  correspondent  when  he  was  in  Europe.     Added 
to  all  his  other  troubles,  his  domestic  afflictions  were  very 
great.     At  the  age  of  thirty-two,  he  had  buried  four  wives. 
The  fifth  was  a  desperate  fury,  who  gave  him  great  trouble 
as   long   as   he   lived.     After   preaching  about  six  years  in 
Philadelphia,  he  was  seized  with  an  irresistible  impulse  to 
visit  England.     No  persuasions   could  divert  him  from  the 
purpose ;  and  in  September,  1787,  he  arrived,  almost  penni- 
less, and  a  total  stranger,  in  the  great  metropolis  of  the  Brit- 
ish empire.     He  preached  in  different  parts  of  London,  and, 
by  his  fervid  eloquence  and  earnest  defence  of  the  restoration, 
he  soon  gathered  a  congregation,  who  took  for  him  th« 


c 

u 


BIOfiRAPHICAL    SKETCHES. 


42^ 


I  popular,   his 
dignified  and 
ity  invited  him 
ffth  consented, 
versal  Restitu* 
n  his  belief  of 
popularity,   a 
ambers  of  the 
,  and  he  deter 
)  "  by  denying 
tig,  and  deter- 
is  according  to 
vas  determined 
I  consequences 
hristian  resolu- 
less  of  all  men. 
r ;  but,  being  a 
not  urge  them 
)ut  they  retired 
[their  meetings 
lace  for  them- 
be  viewed  as 
There   were 
among  others, 
lin  Rush,  who 
arope.     Added 
ons  were  very 
ied  four  wives, 
great  trouble 
it  six  years  m 
)le  impulse  to 
him  from  the 
almost  penni- 
is  of  the  Brit- 
London,  and, 
he  restoration, 
for  him  th« 


chapol  in  Parliament  Court,  in  which  he  held  his  meetings 
until  \n6  departure  for  America.  He  spent  six  years  and  a 
hair  in  this  country,  laboring  assiduously  to  bring  men  to  the 
knowledge  of  the  truth  ;  and  a  deep  and  wide  impression 
kvas  made  by  his  labors.  In  consequence  of  the  ill  treatment 
he  experienced  from  his  wife,  he  was  obliged  to  leave  her  ; 
and  he  quitted  England  privately,  and  came  home,  filling  the 
friends  whom  he  had  lefl  behind  with  amazement,  being 
ignorant  at  first  what  had  befallen  him.  He  arrived  in  Boston 
in  July,  1794.  Various  were  the  speculations  in  this  country 
in  regard  to  his  return.  But  he  commenced  at  once  his 
labors  as  a  preacher,  travelling  in  several  of  the  states,  — 
visited  his  former  friends  in  Philadelphia,  where  he  was 
joined  by  his  wife,  who  had  come  home  to  America,  and 
whom  he  freely  forgave.  It  became  evident,  about  this 
time,  that  his  health  \yas  greatly  impaired ;  and  an  increasing 
asthma  foretold  a  fatal  termination.  He  came  to  Hartford, 
Connecticut,  in  October,  1796,  a '  .  raised  a  congregation,  to 
which  he  preached  until  he  could  preach  no  more.  In  April, 
1797,  he  delivered  a  sermon,  under  a  strong  presentiment 
that  it  was  his  last,  from  St.  Paul's  farewell  address  to  the 
elders  of  the  Ephesian  church.  He  never  entered  the  desk 
again.  He  contemplated  his  death  with  serenity  and  joy 
On  the  morning  of  his  decease,  he  commenced  singing  the 
hymn  with  several  of  his  friends,  —  "Farewell,  my  friends 
in  Christ  below,"  but  his  voice  soon  faltered,  and  the  torpor 
of  death  fell  on  him.  His  friends  became  disconcerted,  and 
ceased  to  sing  ;  but  he  revived  a  little,  and  encouraged  them 
to  go  on,  joining  in  the  first  line  of  each  verse,  until  his  voice 
was  actually  "  lost  in  death."  This  was  on  the  18th  of  April, 
1797,  in  the  47th  year  of  his  age.  His  funeral  sermon  was 
preached  by  Rev.  Dr.  Strong,  of  Hartford,  who  bore  a  frank 
testimony  to  Mr.  Winchester's  excellent  character,  and  his 
final  constancy  in  the  doctrine  he  had  preached. 

The  following  is  the  inscription  on  the  stone  erected  to 
his  memory :  — 


428 


BIOGRAPHICAL    SKETCHES. 


' 


•*  The  General  Convention  of  the  Universal  Churches,  in 
Memory  of  their  dear  departed  Brother,  the  Rev.  Elhanan 
Winchester,  erected  this  Monumental  Stone. 

"He  died  April  18th,  J 797,  aged  46  years. 

'Twaa  thine  to  preach,  with  animated  zeal, 

The  glories  of  the  resurrection  morn, 
When  sin,  death,  hell,  the  power  of  Christ  shall  feel, 

And  light,  life,  immortality,  be  born." 


SAINT  GENEVIEVE, 

born  at  Nanterre,  about  five  miles  from  Paris,  in  the  year 
423,  about  the  time  of  Pharamond,  the  first  king  of  France. 
St.  Germain,  bishop  of  Auxerre,  observing  in  her,  when  yet 
very  young,  a  particular  disposition  to  sanctity,  advised  her 
to  take  a  vow  of  perpetual  virginity,  which  she  accordingly 
did  in  the  presence  of  the  bishop  of  Paris.  After  the  death 
of  her  parents,  she  went  to  Paris.  The  city  was  about  to  be 
deserted,  when  Attila,  with  his  Huns,  broke  into  France ; 
but  Genevieve  assured  the  inhabitants  of  complete  security, 
if  they  would  seek  it  by  fervent  prayers.  Attila  took  his 
course  from  Champaigne  to  Orleans,  returned  thence  into 
Champaigne,  without  touching  Paris,  and  was  defeated  in 
451.  By  this  event,  Genevieve's  reputation  was  established. 
In  a  time  of  famine,  she  went  along  the  River  Seine,  from 
city  to  city,  and  soon  returned  with  twelve  large  vessels 
loaded  with  grain,  which  she  distributed  gratuitously  among 
the  sufferers.  This  increased  her  authority,  and  she  was 
highly  honored  by  Merovaeus  and  Chilperic'  Nothing, 
however,  contributed  more  to  her  reputation  for  sanctity,  than 
the  circumstance,  that,  from  her  fifteenth  to  her  fiilieth  year, 
she  ate  nothing  but  barley-bread,  except  that  she  took  some 
beans  every  two  or  three  weeks,  and,  after  her  fiftieth  year, 
some  fish  and  milk.  In  460,  she  built  a  church  over  the 
graves  of  St.  Dionysius  Rusticus  and  Eleutherius,  near  the 
village  of  Chasteville,  where  Dagobert  afterwards  founded 
the  abbey  of  St.  Denys.     She  died  in  499  or  501,  and  he/ 


BIOO  iAPHlCAL    SKETCHES. 


429 


al  Churches,  in 
Rev.  Elhanan 

i  years. 


it  shall  feel, 


ris,  in  the  year 
cing  of  France. 
I  her,  when  yet 
;ity,  advised  her 
she  accordingly 
After  the  death 
vas  about  to  be 
e  into  France ; 
nplete  security* 
^^ttila  took  his 
led  thence  into 
i^as  defeated  in 
vas  established. 
ver  Seine,  from 
e  large  vessels 
uitously  among 
and  she  was 
ric*  Nothing, 
>r  sanctity,  than 
ler  fiftieth  year, 
she  took  some 
ler  fiftieth  year, 
lurch  over  the 
lerius,  near  the 
wards  founded 
)r  501,  and  her 


body  was  placed  in  the  subterraneous  chapel  which  St.  Denys 
had  consecrated  to  the  apostles  Paul  and  Peter.  Clovis,  by 
her  request,  built  a  church  over  it,  which  was  afterwards 
called  by  her  name,  as  was  also  the  abbey  that  was  founded 
there.  Another  church,  consecrated  to  this  saint,  was  built 
adjoining  to  the  church  of  iXotre  Dame.  Her  relics  are 
preserved  in  the  former.  The  church  celebrates  the  third 
of  January,  the  day  on  which  she  died,  in  honor  of  her 


GILBERT  BURNET, 
bishop  of  Salisbury,  was  born  at  Edinburgh,  in  the  year 
1643.  He  was  carefully  educated  by  his  father;  and,  having 
a  strong  constitution  and  a  prodigious  memory,  he  applied 
himself  closely  to  study,  and  acquired  a  great  portion  of 
learning  and  knowledge,  which  he  seemed  to  have  ready  for 
all  occasions.  He  travelled  through  France,  Italy,  and  Hol- 
land, where  he  formed  connections  with  many  of  the  greatest 
persons  of  his  time,  by  whom  he  was  much  respected  for  his 
talents  and  virtues.  At  Amsterdam,  he  became  acquainted 
with  the  leading  men  of  the  different  persuasions  tolerated 
in  the  United  Provinces  —  Calvinists,  Arminians,  Lutherans, 
Anabaptists,  Brownists,  Roman  Catholics,  and  Unitarians; 
amongst  each  of  which,  he  used  frequently  to  declare,  he 
met  with  men  of  such  unfeigned  piety  and  virtue,  that  he 
became  strongly  fixed  in  a  principle  of  universal  charity,  and 
an  invincible  abhorrence  of  all  severities  on  account  of  reli- 
gious opinions. 

The  following  sentiments,  which  he  solemnly  uttered  to- 
wards the  conclusion  of  his  days,  are  very  expressive  of  the 
nature  and  power  of  true  religion,  and  of  its  influence  upon 
his  own  mind  :  — 

"  I  recommend,"  he  observes,  "  to  all  sorts  of  men,  in  the 
most  serious  manner,  the  study  and  practice  of  reliirion,  as 
tliat  which  is  the  most  important  of  all  things,  an'!  which  is 
hoth  the  light  of  the  world»  and  the  salt  of  ths  e^irth. 

"Nothing  so  opens  our  faculties,  and  composes  and  direct! 


430 


BIOGRAPHICAL    SKETCHES. 


the  whole  man,  as  an  inward  sense  of  God ;  of  his  authority 
over  us ;  of  the  laws  he  has  set  us ;  of  his  eye  ever  upon  us ; 
of  his  hearing  our  prayers,  assisting  our  endeavors,  watching 
over  our  concerns;  of  his  being  to  judge,  and  reward  or 
punish,  us  in  another  state,  according  to  what  we  have  done 
in  this.  Nothing  will  give  us  such  a  detestation  of  sin,  and 
such  a  sense  of  the  goodness  of  God,  and  of  our  obligations 
to  holiness,  as  a  right  understanding  and  firm  belief  of  the 
Christian  relimon. 

*♦  By  living  according  to  the  rules  of  religion,  a  man  be- 
comes the  wisest,  the  best,  and  the  happiest  creature  that 
he  is  capable  of  being.  Honest  industry^  the  employing 
of  time  well,  a  constant  sobriety,  an  undefiled  purity  and 
chastity,  with  continued  serenity,  ate  the  best  preservatives, 
too,  of  life  and  health;  so  that,  take  a  mnn  as  an  individual, 
religion  is  his  guard,  his  perfection,  his  beauty,  and  his  glory. 
This  will  make  him  a  light  in  the  world,  shining  brightly, 
and  enlightening  many  round  about  him. 

"  Thus  religion,  if  truly  received  and  sincerely  adhered  to, 
would  prove  the  greatest  of  all  blessings  to  a  nation.  But  by 
religion  I  understand  something  more  than  receiving  partic- 
ular doctrines,  though  ever  so  true,  or  professing  them,  and 
engaging  to  support  them,  even  with  zeal  and  eagerness. 
What  signify  the  best  doctrines,  if  men  do  not  live  suitably 
to  them ;  if  they  have  not  a  due  influence  upon  their  thoughts 
and  their  lives  ?  Men  of  bad  lives,  with  sound  opinions,  are 
self-condemned,  and  lie  under  a  highly-<aggravated  guilt. 

"  By  religion  I  do  not  mean  an  outward  compliance  with 
forms  and  customs,  in  going  to  church,  to  prayers,  to  ser- 
mons, and  to  sacraments,  with  an  external  show  of  devotion ; 
or,  which  is  more,  with  some  inward  forced  good  thoughts, 
in  which  many  satisfy  themselves,  while  these  have  no  visible 
effect  on  their  lives,  nor  any  inward  force  to  control  and 
rectify  their  appetites,  passions,  and  secret  designs.  These 
customary  performances,  how  good  and  useful  soever  when 
understood  and  rightly  directed,  are  of  little  value  when  men 
rest  on  them,  and  think,  because  they  do  them,  they  have 


acq 

pro 

pra 

end 

and 

in 

exaJi 


■'■:.-i:- 


::^ 


BIOGRAPHICAL    SKETCHG9. 


401 


'  his  authority 
ever  upon  us ; 
fors,  watching 
nd  reward  or 
we  have  done 
3n  of  sin,  and 
ur  obligations 
belief  of  the 

3n,  a  man  be- 
creature  that 

he   employing 

3d  purity  and 
preservatives, 
an  individual, 
and  his  glory. 

ning  brightly, 

;ly  adhered  to, 

ition.     But  by 

eiving  partic- 

ng  them,  and 

nd  eagerness. 

live  suitably 

heir  thoughts 

opinions,  are 

ed  guilt. 

npliance  with 

ayers,  to  ser- 

of  devotion ; 

»od  thoughts, 

ive  no  visible 

control   and 

gns.     These 

soever  when 

le  when  men 

n, they  have 


acquitted  themselves  of  their  duty,  though  they  still  continue 
pioud,  covetous,  full  of  deceit,  envy,  and  malice.  Even  secret 
prayers,  the  most  effectual  means,  are  designed  for  a  higher 
end ;  which  is,  to  possess  our  minds  with  such  a  constant 
and  present  sense  of  divine  truths,  as  may  make  these  .live 
in  us,  and  govern  us,  and  draw  down  such  assistance,  as  to 
exalt  and  sanctify  our  natures. 

*'  So  that,  by  religion,  I  mean  such  a  sense  of  divine  truth 
as  enters  into  a  man,  and  becomes  the  spring  of  a  new  nature 
within  him;  reforming  his  thoughts  and  designs;  purifying 
his  heart ;  sanctifying  and  governing  his  whole  deportment, 
his  words  as  well  as  his  actions ;  convincing  him  that  it  is 
not  enough  not  to  be  scandalously  vicious,  or  to  be  innocent 
in  his  conversation,  but  that  he  must  be  entirely,  uniformly, 
and  constantly,  pure  and  virtuous,  animated  with  zeal  to  be 
:*-]l  better  and  better,  more  eminently  good  and  exemplary. 

'"ius  is  true  religion,  which  is  the  perfection  of  human 
r.  d'  r,  and  the  joy  and  delight  of  every  one  that  feels  it 
active  and  strong  within  him.  It  is  true,  this  is  not  arrived 
at  all  at  once,  and  it  will  have  an  unhappy  alloy,  hanging 
long  even  about  a  good  man;  but,  as  those  ill  mixtures  are 
the  perpetual  grief  of  his  soul,  so  that  it  is  his  chief  care  to 
watch  over  and  to  mortify  them,  he  will  be  in  a  continual 
progress,  still  gaining  ground  upon  himself;  and  as  he  attains 
to  a  degree  of  purity,  he  will  find  a  noble  flame  of  life  and 
joy  growing  up  in  him.  Of  this  I  write  with  a  greater  con- 
cern and  emotion,  because  I  have  felt  it  to  be  the  true,  and, 
indeed,  the  only  joy  which  runs  through  a  man's  heart  and 
life.  It  is  this  which  has  been,  for  many  years,  my  greatest 
support.  I  rejoice  daily  in  it.  I  feel  from  it  the  earnest  of 
that  supreme  joy  which  I  want  and  long  for ;  and  I  am  sure 
there  is  nothing  else  which  can  afford  any  true  and  complete 
happiness." 

This  eminent  scholar.  Christian,  and  divine,  departed  this 
life  on  the  seventeenth  of  March,  1714. 


/T 


:t^ 


1?? 


•^S 


li  i,ij»  V 


43a 


•i*iifc:il>SV' 


■Vy 


THEOLOGICAL  SCHOOLS. 


■l\. 


•^.j;A„ 


Name. 


Bangor  Theol.  Seminary, 
New  Hampt.  Theo.  Inst. 
Gilmanton  Theol.  Sem. 
Theological  Seminary, 
Divinity  Sch.,  Harv.  Univ. 
Theological  Institution, 
Theol.  Dep.  Yale  College, 
Theol.  Inst,  of  Conn. 
Th^ol.  Inst.  Epis.  Church, 
New  York  Theol.  Sem. 
Theol.  Sem.  of  Auburn, 
Hamilton  Lit.  and  Th.  Init, 
Hurtwick  Seminary, 
The„!.  Sem.  As.  Ref.  Ch. 
Th.  Sem.  Dutch  Ref.  Cb. 
Theol.  Sem.  Pr.  Ch<  U.  S. 
Sem.  Luth.  Ch.  U.  States, 
German  Reformed, 
West.  Theol.  Saminaxy, 
Theological  SchobI, 
Theological  Seminary, 
Mercersburg  Theol.  Sem. 
Epis.  Theol.  School  of  Va. 
Union  Theol.  Seminary, 
Virginia  Baptist  Seminary, 
Southern  Theol.  Seminary, 
Theological  Seminary, 
Furman  Theol.  Seminary, 
Lit.  and  Theol.  Seminary, 
South-West.  Theol.  Sem. 


Lane  Seminary, 
Theol.  Oep.  Ken.  tk>llege, 
~      ■"  .  Col. 


, .  Collei 

Theol.  Dep.  Was.  Res. 
Theological  School, 
Granville  Theol.  Dep. 
Oberlin  Theol.  Dep. 
Indiana  Theol.  Seminary, 
Alton  Theol.  Seminary, 
Carlinville  Theol.  Sem. 
Theol.  Dep.  Marion  Col. 


Bangor,  Me. 

N.  Hampt.  N.H. 
Gilmknton,  do. 
Andover,  Mass. 
Cambridge,  do. 
Nevtrton,  do. 

N.  Haven,  Ct. 
E.  Windsor,  do. 
New  York,  N.Y. 
do.  do. 

Auburn,  do. 

Hamilton,  do. 
Hartwick,  do. 
Newburgh,  do. 
N.Br'wick,N.J. 
Princeton,  do. 
Gettysburg,  Pa. 
York,  do. 

Alleghany  T.  do. 
Canonshurg,  do. 
Pittflburr,  do. 
Mercersburg,  do. 
Fairfax  Co.  Va. 
Pr.  Ed.  Co.  do. 
Richmond,  do. 
Columbia, .  S.  C. 
Lexington,  do. 
High  Hills,  do. 
Eaton,  Oa. 

Mar][ville|  Ten. 
Cincinnati,  Ohio. 
Gambler,  do. 
Hudson,  do. 

Columbus,  do. 
Granville,  do. 
Oberlin,  do. 

S.  Hunover,  In. 
Upper  Alton,  II. 
Carlinville,  do. 
N.  Palmyra,  Mo. 


Denoniina- 
tion. 


Cong 

Baptist, 

Cong. 

Cong. 

Cong.  Unit. 

Baptist, 

Cong. 

Cong. 

Prot.  Epis. 

Presbyt. 

Presbyt. 

Baptist, 

Lutheran, 

Ass.  Ref.  Cb. 

Dutch  Ref. 

Presbyt. 

Evang.  L. 

G.  Ref.  Ch. 

Presbyt. 

Asso.  Cb. 

Asso.  Ref. 

Prot.  Epis. 

Presbyt. 

Baptist, 

Presbyt. 

Lutheran, 

Baptist, 

Baptist, 

Presbyt. 

Presbyt. 

Prot.  Epis. 

Presbyt. 

Lutheran, 

Bnptist, 

Presbyt. 

Presbyt. 

Baptist, 

Presbyt. 

Presbyt. 


Com. 

S 

Opera- 
tion. 

1816 

d 
3 

43 

J  39 

1838 

3 

36 

75 

1835 

3 

36 

31 

1808 

5 

143 

785 

1816 

3 

37 

191 

1885 

a 

33 

137 

18S2 

3 

61 

345 

1834 

3 

39 

:rt 

1817 

5 

74 

186 

1836 

4 

139 

1831 

4 

71 

344 

1830 

4 

97 

134 

1816 

3 

3 

1836 

3 

11 

1784 

3 

36 

179 

1813 

5 

113 

714 

1836 

3 

36 

130 

1835 

3 

90 

1838 

3 

31 

176 

3 

33 

47 

1838 

1 

19 

1832* 

4 

43 

196 

1834 

3 

30 

175 

1833 

3 

67 

1831 

3 

18 

63 

1835 

3 

10 

30 

3 

30 

30 

1834 

10 

1831 

3 

34 

90 

1839 

3 

61 

43 

1838 

3 

10 

3 

14 

6 

1833 

S 

8 

1834 

4 

58 

s 

10 

1835 

1838 

1 

7,OO0J 
1,0(10] 
2,2)0 1 

17,.WJ| 
1,M 
4,000 1 
200 1 
4,Ov)0l 
7,210 1 

12,000 

f),0!jO 

3,250 1 

l.OilO 

4,000 

7,000 
7,000 

6,000 
1,600 


4,000  I 

4,000 

1,600 

3,730 

1,^ 

1,000 

6,000] 
10,300 1 


5001 


700 


For  a  notice  of  the  Roman  Catholic  seminaries,  see  page  336. 

^  PROGRESS  OF  CHRISTIANITY. 

M.  Laffom  dx  Ladebat,  of  France,  computes  the  number  of  Chris*| 
tians,  in  each  century,  since  the  Christian  era,  as  follows :  — 


Ist  century, 500,000 

..2,000,000 
.  .5,000,000 
.10,000,000 
.15,000,000 
.30,009,000 
.25,000,000 
.30,000,000 
.40,000,000 


10th  century, 50,000,0001 

11th        «       60,000,0001 

12th        "       70,000,000| 

13th        "       75,000,000 

14th        *♦       80,000,000 

15th        «       100,000,OC" 

16th        «       125,000,0(1 

17th        "       155,000,C 

18th        "       200,000,C 

Since  the  commencement  of  the  nineteenth  century,  the  number  of 
GhristiaiM  has  increased,  with  great  rapidity,  in  all  parts  of  the  world 


2d 

i( 

3d 

<i 

4lh 

(t 

5th 

« 

6th 

« 

7th 

t( 

Sth 

u 

9th 

« 

